Sacred and Related Texts
Buddhist Texts
This Text should be seen as textually merely a mirror of the Text at
dhammatalks.org,
The reason for duplicating those pages here is simply
for future cross-referencing with other Texts held at MiscellanieSaṁyutta Nikāya | The Connected Collectionn
Khandha-vagga | on the Aggregates
Translated by Thanissaro Bhikkhu
Sutta
| 3 : 1 |
Nakulapitar Sutta :: To Nakulapitar |
| What it means to be afflicted in body but not afflicted in mind |
SN 22:1
I have heard that on one occasion the Blessed One was staying among the Bhaggas at Crocodile Haunt in the Bhesakaḷā Forest at the Deer Park. Then the householder Nakulapitar [Nakula’s father] went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Lord, I am a feeble old man, aged, advanced in years, having come to the last stage of life. I am afflicted in body & ailing with every moment. And it’s only rarely that I get to see the Blessed One & the monks who nourish the heart. May the Blessed One teach me, may the Blessed One instruct me, for my long-term benefit & happiness.”
“So it is, householder. So it is. The body is afflicted, weak, & encumbered. For who, looking after this body, would claim even a moment of true health, except through sheer foolishness? So you should train yourself: ‘Even though I may be afflicted in body, my mind will be unafflicted.’ That is how you should train yourself.”
Then the householder Nakulapitar, delighting in & approving of the Blessed One’s words, rose from his seat and — bowing down to the Blessed One and circumambulating him, keeping him to his right — went to Ven. Sāriputta and on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Sāriputta said to him, “Your faculties are clear & calm, householder, your complexion pure. Have you had the opportunity of listening to a Dhamma talk in the presence of the Blessed One today?”
“How could it be otherwise, venerable sir? I have just now been sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk.”
“And how were you sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk?”
“Just now I went to the Blessed One and on arrival, having bowed down to him, sat to one side. As I was sitting there I said to him, ‘Lord, I am a feeble old man, aged, advanced in years, having come to the last stage of life. I am afflicted in body & ailing with every moment. And it is only rarely that I get to see the Blessed One & the monks who nourish the heart. May the Blessed One teach me, may the Blessed One instruct me, for my long-term benefit & happiness.’
“When this was said, the Blessed One said to me, ‘So it is, householder. So it is. The body is afflicted, weak, & encumbered. For who, looking after this body, would claim even a moment of true health, except through sheer foolishness? So you should train yourself: “Even though I may be afflicted in body, my mind will be unafflicted.” That is how you should train yourself.’ That’s how I was sprinkled by the Blessed One with the deathless ambrosia of a Dhamma talk.”
“But why didn’t it occur to you to question the Blessed One further: ‘In what way is one afflicted in body & afflicted in mind? And in what way is one afflicted in body but unafflicted in mind?’
“I would come from a long way away to hear the explication of these words in Ven. Sāriputta’s presence. It would be good if Ven. Sāriputta himself would enlighten me as to their meaning.”
“Then in that case, householder, listen & pay close attention. I will speak.”
“As you say, venerable sir,” the householder Nakulapitar responded to him.
Ven. Sāriputta said: “Now, how is one afflicted in body & afflicted in mind?
“There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He is seized with the idea that ‘I am form’ or ‘Form is mine.’ As he is seized with these ideas, that form changes & alters. From the change & alteration in his form, there arise in him sorrow, lamentation, pain, distress, & despair.
“He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He is seized with the idea that ‘I am feeling’ or ‘Feeling is mine.’ As he is seized with these ideas, that feeling changes & alters. From the change & alteration in the feeling, there arise in him sorrow, lamentation, pain, distress, & despair.
“He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He is seized with the idea that ‘I am perception’ or ‘Perception is mine.’ As he is seized with these ideas, that perception changes & alters. From the change & alteration in the perception, there arise in him sorrow, lamentation, pain, distress, & despair.
“He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He is seized with the idea that ‘I am fabrications’ or ‘Fabrications are mine.’ As he is seized with these ideas, those fabrications change & alter. From the change & alteration in the fabrications, there arise in him sorrow, lamentation, pain, distress, & despair.
“He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. He is seized with the idea that ‘I am consciousness’ or ‘Consciousness is mine.’ As he is seized with these ideas, that consciousness changes & alters. From the change & alteration in the consciousness, there arise in him sorrow, lamentation, pain, distress, & despair.
“This, householder, is how one is afflicted in body and afflicted in mind.
“And how is one afflicted in body but unafflicted in mind? There is the case where a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma — doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He is not seized with the idea that ‘I am form’ or ‘Form is mine.’ As he is not seized with these ideas, that form changes & alters. From the change & alteration in the form, there do not arise in him sorrow, lamentation, pain, distress, & despair.
“He doesn’t assume feeling to be the self.…
“He doesn’t assume perception to be the self.…
“He doesn’t assume fabrications to be the self.…
“He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. He is not seized with the idea that ‘I am consciousness’ or ‘Consciousness is mine.’ As he is not seized with these ideas, that consciousness changes & alters. From the change & alteration in the consciousness, there do not arise in him sorrow, lamentation, pain, distress, & despair.
“This, householder, is how one is afflicted in body but unafflicted in mind.”
That is what Ven. Sāriputta said. Gratified, the householder Nakulapitar delighted in Ven. Sāriputta’s words.
| 3 : 2 |
Devadaha Sutta :: At Devadaha |
| Ven. Sāriputta’s recommendations for how to explain the Dhamma to people new to it |
SN 22:2
I have heard that on one occasion the Blessed One was staying among the Sakyans at a Sakyan town named Devadaha. Then a large number of monks headed for outlying districts went to the Blessed One and on arrival, having bowed down to him, sat to one side. As they were sitting there they said to the Blessed One, “Lord, we want to go to the countryside of the outlying districts and to take up residence there.”
“Have you informed Sāriputta?”
“No, lord, we haven’t informed Ven. Sāriputta.”
“Inform Sāriputta, monks. Sāriputta is wise, a great help to the monks who are his companions in the holy life.”
“As you say, lord,” the monks responded to the Blessed One.
At that time Ven. Sāriputta was sitting under a certain cassia tree not far from the Blessed One. Then the monks, delighting in & approving of the Blessed One’s words, rose from their seats and — bowing down to the Blessed One and circumambulating him, keeping him to their right — went to Ven. Sāriputta. On arrival, they exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they said to Ven. Sāriputta, “Friend Sāriputta, we want to go to the countryside of the outlying districts and to take up residence there. We have already informed the Teacher.”
“Friends, in foreign lands there are wise nobles & brahmans, householders & contemplatives — for the people there are wise & discriminating — who will question a monk: ‘What is your teacher’s doctrine? What does he teach?’ Have you listened well to the teachings — grasped them well, attended to them well, considered them well, penetrated them well by means of discernment — so that in answering you will speak in line with what the Blessed One has said, will not misrepresent the Blessed One with what is unfactual, will answer in line with the Dhamma, and no one whose thinking is in line with the Dhamma will have grounds for criticizing you?”
“We would come from a long way away to hear the explication of these words in Ven. Sāriputta’s presence. It would be good if Ven. Sāriputta himself would enlighten us as to their meaning.”
“Then in that case, friends, listen & pay close attention. I will speak.”
“As you say, friend,” the monks responded to him.
Ven. Sāriputta said: “Friends, in foreign lands there are wise nobles & brahmans, householders & contemplatives — for the people there are wise & discriminating — who will question a monk: ‘What is your teacher’s doctrine? What does he teach?’
“Thus asked, you should answer, ‘Our teacher teaches the subduing of passion & desire.’
“Having thus been answered, there may be wise nobles & brahmans, householders & contemplatives… who will question you further, ‘And your teacher teaches the subduing of passion & desire for what?’
“Thus asked, you should answer, ‘Our teacher teaches the subduing of passion & desire for form… for feeling… for perception… for fabrications. Our teacher teaches the subduing of passion & desire for consciousness.’
“Having thus been answered, there may be wise nobles & brahmans, householders & contemplatives… who will question you further, ‘And seeing what danger does your teacher teach the subduing of passion & desire for form… for feeling… for perception… for fabrications. Seeing what danger does your teacher teach the subduing of passion & desire for consciousness?’
“Thus asked, you should answer, ‘When one is not free from passion, desire, love, thirst, fever, & craving for form, then from any change & alteration in that form, there arises sorrow, lamentation, pain, grief, & despair. When one is not free from passion… for feeling… for perception… for fabrications… When one is not free from passion, desire, love, thirst, fever, & craving for consciousness, then from any change & alteration in that consciousness, there arise sorrow, lamentation, pain, grief, & despair. Seeing this danger, our teacher teaches the subduing of passion & desire for form… for feeling… for perception… for fabrications. Seeing this danger our teacher teaches the subduing of passion & desire for consciousness.’
“Having thus been answered, there may be wise nobles & brahmans, householders & contemplatives… who will question you further, ‘And seeing what benefit does your teacher teach the subduing of passion & desire for form… for feeling… for perception… for fabrications. Seeing what benefit does your teacher teach the subduing of passion & desire for consciousness?’
“Thus asked, you should answer, ‘When one is free from passion, desire, love, thirst, fever, & craving for form, then with any change & alteration in that form, there does not arise any sorrow, lamentation, pain, grief, or despair. When one is free from passion… for feeling… for perception… for fabrications… When one is free from passion, desire, love, thirst, fever, & craving for consciousness, then with any change & alteration in that consciousness, there does not arise any sorrow, lamentation, pain, grief, or despair. Seeing this benefit, our teacher teaches the subduing of passion & desire for form… for feeling… for perception… for fabrications. Seeing this benefit our teacher teaches the subduing of passion & desire for consciousness.’
“Friends, if one who entered & remained in unskillful mental qualities were to have a pleasant abiding in the here & now — unthreatened, undespairing, unfeverish — and on the break-up of the body, after death, could expect a good destination, then the Blessed One would not advocate the abandoning of unskillful mental qualities. But because one who enters & remains in unskillful mental qualities has a stressful abiding in the here & now—threatened, despairing, & feverish — and on the break-up of the body, after death, can expect a bad destination, that is why the Blessed One advocates the abandoning of unskillful mental qualities.
“If one who entered & remained in skillful mental qualities were to have a stressful abiding in the here & now — threatened, despairing, & feverish — and on the break-up of the body, after death, could expect a bad destination, then the Blessed One would not advocate entering into skillful mental qualities. But because one who enters & remains in skillful mental qualities has a pleasant abiding in the here & now — unthreatened, undespairing, unfeverish — and on the break-up of the body, after death, can expect a good destination, that is why the Blessed One advocates entering into skillful mental qualities.”
That is what Ven. Sāriputta said. Gratified, the monks delighted in Ven. Sāriputta’s words.
| 3 : 3 |
Haliddikāni Sutta :: To Haliddikāni |
| Ven. Mahā Kaccāna explains a verse from the Aṭṭhaka Vagga (Sn 4:9) |
SN 22:3
I have heard that on one occasion Ven. Mahā Kaccāna was staying in Avanti at Osprey’s Haunt, on Sheer-face Peak. Then Haliddikāni the householder went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Mahā Kaccāna: “Venerable sir, this was said by the Blessed One in Māgaṇḍiya’s Questions in the Aṭṭhaka Vagga:
‘Having abandoned home,
living free from society,
the sage
in villages
creates no intimacies.
Rid of sensuality, not
preferring,
he wouldn’t engage with people
in quarrelsome debate.’
“How is the detailed meaning of this, the Blessed One’s brief statement, to be understood?”
[Ven. Mahā Kaccāna:] “The property of form, householder, is the home of consciousness. When consciousness is in bondage through passion to the property of form, it is said to be living at home. The property of feeling… perception… fabrication is the home of consciousness. When consciousness is in bondage through passion to the property of fabrication, it is said to be dwelling at home.
“And how does one not live at home? Any desire, passion, delight, craving, any attachments, clingings, fixations of awareness, biases, or obsessions with regard to the property of form: These the Tathāgata has abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore the Tathāgata is said to be not dwelling at home.
“Any desire, passion, delight, craving, any attachments, clingings, fixations of awareness, biases or obsessions with regard to the property of feeling… perception… fabrication…
“Any desire, passion, delight, craving, any attachments, clingings, fixations of awareness, biases or obsessions with regard to the property of consciousness: These the Tathāgata has abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore the Tathāgata is said to be not dwelling at home.
“And how does one live with society? One who is in bondage to the distraction of the society of form-impressions is said to be living in society. One who is in bondage to the distraction of the society of sound-impressions… aroma-impressions… flavor-impressions… tactile-sensation-impressions… idea-impressions is said to be living in society. This is how one lives with society.
“And how does one live free from society? The Tathāgata has abandoned bondage to the distraction of the society of form-impressions, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore the Tathāgata is said to be living free from society.
“The Tathāgata has abandoned bondage to the distraction of the society of sound-impressions… aroma-impressions… flavor-impressions… tactile-sensation-impressions… idea-impressions, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Therefore the Tathāgata is said to be living free from society.
“And how is one intimate in villages? There is the case where a certain person lives entangled with householders. Delighting together with them, sorrowing together with them, happy when they are happy, pained when they are pained, he takes on any of their arisen business affairs as his own duty. This is how one is intimate in villages.
“And how is one not intimate in villages? There is the case where a monk lives unentangled with householders. Not delighting together with them, not sorrowing together with them, not happy when they are happy, not pained when they are pained, he does not take on any of their arisen business affairs as his own duty. This is how one is not intimate in villages.
“And how is one not rid of sensuality? There is the case where a certain person is not free of passion for sensuality, not free of desire, not free of love, not free of thirst, not free of fever, not free of craving for sensuality. This is how one is not rid of sensuality.
“And how is one rid of sensuality? There is the case where a certain person is free of passion for sensuality, free of desire, free of love, free of thirst, free of fever, free of craving for sensuality. This is how one is rid of sensuality.
“And how does one have preferences? There is the case where a certain person thinks, ‘May form be like this in the future. May feeling.… May perception.… May fabrication.… May consciousness be like this in the future.’ This is how one has preferences.
“And how is one free from preferences? There is the case where a certain person does not think, ‘May form be like this in the future. May feeling.… May perception.… May fabrication.… May consciousness be like this in the future.’ This is how one is free from preferences.
“And how does one engage with people in quarrelsome debate? There is the case where a certain person is a fomenter of this kind of debate: ‘You understand this doctrine & discipline? I’m the one who understands this doctrine & discipline. How could you understand this doctrine & discipline? You’re practicing wrongly. I’m practicing rightly. What should be said first you said last. What should be said last you said first. I’m being consistent. You’re not. What you took so long to think out has been refuted. Your doctrine has been overthrown. You’re defeated. Go and try to salvage your doctrine, or extricate yourself if you can!’ This is how one engages with people in quarrelsome debate.
“And how does one not engage with people in quarrelsome debate? There is the case where a certain person is not a fomenter of this kind of debate: ‘You understand this doctrine & discipline? I’m the one who understands this doctrine & discipline. How could you understand this doctrine & discipline? You’re practicing wrongly. I’m practicing rightly. What should be said first you said last. What should be said last you said first. I’m being consistent. You’re not. What you took so long to think out has been refuted. Your doctrine has been overthrown. You’re defeated. Go and try to salvage your doctrine, or extricate yourself if you can!’ This is how one does not engage with people in quarrelsome debate.
“So, householder, what was said by the Blessed One in Māgaṇḍiya’s Questions in the Aṭṭhaka Vagga:
‘Having abandoned home,
living free from society,
the sage
in villages
creates no intimacies.
Rid of sensuality, not
preferring,
he wouldn’t engage with people
in quarrelsome debate.’
“This is how the detailed meaning of this, the Blessed One’s brief statement, is to be understood.”
| 3 : 4 |
Samādhi Sutta :: Concentration |
| When the mind is concentrated, it can discern the origination and disappearance of the aggregates |
SN 22:5
I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks: “Monks!”
“Yes, lord,” the monks responded to him.
The Blessed One said: “Develop concentration, monks. A concentrated monk discerns in line with what has come into being. And what does he discern in line with what has come into being? The origination[
1] & disappearance of form. The origination & disappearance of feeling… perception… fabrications. The origination & disappearance of consciousness.
“And what is the origination of form… feeling… perception… fabrications? What is the origination of consciousness?
“There is the case where one enjoys, welcomes, & remains fastened. And what does one enjoy & welcome, to what does one remain fastened? One enjoys, welcomes, & remains fastened to form. As one enjoys, welcomes, & remains fastened to form, there arises delight. Any delight in form is clinging. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
“One enjoys, welcomes, & remains fastened to feeling… perception… fabrications…
“One enjoys, welcomes, & remains fastened to consciousness. As one enjoys, welcomes, & remains fastened to consciousness, there arises delight. Any delight in consciousness is clinging. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
“This, monks, is the origination of form. This, the origination of feeling… perception… fabrications. This, the origination of consciousness.”
“And what is the disappearance of form… feeling… perception… fabrications? What is the disappearance of consciousness?
“There is the case where one doesn’t enjoy, welcome, or remain fastened. And what does one not enjoy or welcome, to what does one not remain fastened? One doesn’t enjoy, welcome, or remain fastened to form. As one doesn’t enjoy, welcome, or remain fastened to form, any delight in form ceases. From the cessation of delight comes the cessation of clinging. From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.
“One doesn’t enjoy, welcome, or remain fastened to feeling… perception… fabrications…
“One doesn’t enjoy, welcome, or remain fastened to consciousness. As one doesn’t enjoy, welcome, or remain fastened to consciousness, any delight in consciousness ceases. From the cessation of delight comes the cessation of clinging. From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.
“This, monks, is the disappearance of form. This, the disappearance of feeling… perception… fabrications. This, the disappearance of consciousness.”
| 3 : 5 |
Hetu Sutta :: Cause (1) |
| How can anything whose cause is inconstant be constant? |
SN 22:18
Near Sāvatthī. There the Blessed One addressed the monks, “Monks, form is inconstant. Whatever cause & condition there is for the arising of form, that, too, is inconstant. Being brought into play by what is inconstant, how could form be constant?
“Feeling is inconstant…
“Perception is inconstant…
“Fabrications are inconstant…
“Consciousness is inconstant. Whatever cause & condition there is for the arising of consciousness, that, too, is inconstant. Being brought into play by what is inconstant, how could consciousness be constant?
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
| 3 : 6 |
Hetu Sutta :: Cause (2) |
| How can anything whose cause is stressful be easeful? |
SN 22:19
Near Sāvatthī. There the Blessed One addressed the monks, “Monks, form is stressful. Whatever cause & condition there is for the arising of form, that, too, is stressful. Being brought into play by what is stressful, how could form be easeful?
“Feeling is stressful…
“Perception is stressful…
“Fabrications are stressful…
“Consciousness is stressful. Whatever cause & condition there is for the arising of consciousness, that, too, is stressful. Being brought into play by what is stressful, how could consciousness be easeful?
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
| 3 : 7 |
Hetu Sutta :: Cause (3) |
| How can anything whose cause is not-self be self? |
SN 22:20
Near Sāvatthī. There the Blessed One addressed the monks, “Monks, form is not-self. Whatever cause & condition there is for the arising of form, that, too, is not-self. Being brought into play by what is not-self, how could form be self?
“Feeling is not-self…
“Perception is not-self…
“Fabrications are not-self…
“Consciousness is not-self. Whatever cause & condition there is for the arising of consciousness, that, too, is not-self. Being brought into play by what is not-self, how could consciousness be self?
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
| 3 : 8 |
Bhāra Sutta :: The Burden |
| The Buddha explains the burden, the carrier of the burden, the taking up of the burden, and the casting off of the burden |
SN 22:22
Near
Sāvatthī. “Monks, I will teach you the burden, the carrier of the burden, the taking up of the burden, and the casting off of the burden.[
1] Listen & pay close attention. I will speak.”
“As you say, lord,” the monks responded to him.
The Blessed One said, “And which is the burden? ‘The five clinging-aggregates,’ it should be said. Which five? The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: This, monks, is called the burden.
“And which is the carrier of the burden? ‘The person,’ it should be said. This venerable one with such a name, such a clan-name: This is called the carrier of the burden.
“And which is the taking up of the burden? The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensuality, craving for becoming, craving for non-becoming: This is called the taking up of the burden.
“And which is the casting off of the burden? The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving: This is called the casting off of the burden.”
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
A burden indeed
are the five aggregates,
and the carrier of the burden
is the person.
Taking up the burden in the world
is stressful.
Casting off the burden
is bliss.
Having cast off the heavy burden
and not taking on another,
pulling up craving,
along with its root,
one is free from hunger,
totally unbound.
| 3 : 9 |
Pariñña Sutta :: Comprehension |
| The four noble truths are to be comprehended. This sutta explains what comprehension means |
SN 22:23
Near Sāvatthī. “Monks, I will teach you the phenomena to be comprehended, as well as comprehension. Listen & pay close attention. I will speak.”
“As you say, lord,” the monks responded to him.
The Blessed One said, “And which are the phenomena to be comprehended? Form is a phenomenon to be comprehended. Feeling… Perception… Fabrications… Consciousness is a phenomenon to be comprehended. These are called phenomena to be comprehended.
“And which is comprehension? Any ending of passion, ending of aversion, ending of delusion:[
1] This is called comprehension.”
| 3 : 10 |
Bhikkhu Sutta :: The Monk |
| If you are obsessed with the aggregates, you define yourself by them and limit yourself to them. If you are not obsessed with them, you are unlimited and undefined |
SN 22:36
Some people have said that the Buddha’s teachings on the aggregates constitute his analysis of what we truly are; and that because the aggregates are impermanent and interdependent, we have an impermanent, interdependent self. This sutta, however, shows that we can be analyzed into the aggregates only if we feel obsession or attachment for them. If we don’t feel these things, there’s no way we can be measured, classified, or defined.
* * *
Near Sāvatthī. Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute.”
“Monk, whatever one stays obsessed with,3 that’s what one is measured by. Whatever one is measured by, that’s how one is classified. Whatever one doesn’t stay obsessed with, that’s not what one is measured by. Whatever one isn’t measured by, that’s not how one is classified.”
“I understand, O Blessed One! I understand, O One Well-Gone!”
“And how, monk, do you understand the detailed meaning of what I have said in brief?”
“If one stays obsessed with form, lord, that’s what one is measured by. Whatever one is measured by, that’s how one is classified.
“If one stays obsessed with feeling.…
“If one stays obsessed with perception.…
“If one stays obsessed with fabrications.…
“If one stays obsessed with consciousness, that’s what one is measured by. Whatever one is measured by, that’s how one is classified.[
2]
“But if one doesn’t stay obsessed with form, lord, that’s not what one is measured by. Whatever one isn’t measured by, that’s not how one is classified.
“If one doesn’t stay obsessed with feeling.…
“If one doesn’t stay obsessed with perception.…
“If one doesn’t stay obsessed with fabrications.…
“If one doesn’t stay obsessed with consciousness, that’s not what one is measured by. Whatever one isn’t measured by, that’s not how one is classified.[
3]
“Lord, this is how I understand the detailed meaning of what you have said in brief.”
“Good, monk. Very good. It’s good that this is how you understand the detailed meaning of what I have said in brief.
“If one stays obsessed with form, monk, that’s what one is measured by. Whatever one is measured by, that’s how one is classified.
“If one stays obsessed with feeling.…
“If one stays obsessed with perception.…
“If one stays obsessed with fabrications.…
“If one stays obsessed with consciousness, that’s what one is measured by. Whatever one is measured by, that’s how one is classified.
“But if one doesn’t stay obsessed with form, monk, that’s not what one is measured by. Whatever one isn’t measured by, that’s not how one is classified.
“If one doesn’t stay obsessed with feeling.…
“If one doesn’t stay obsessed with perception.…
“If one doesn’t stay obsessed with fabrications.…
“If one doesn’t stay obsessed with consciousness, that’s not what one is measured by. Whatever one isn’t measured by, that’s not how one is classified.
“This is how the detailed meaning of what I have said in brief should be seen.”
Then the monk, delighting in and approving of the Blessed One’s words, got up from his seat and bowed down to the Blessed One, circled around him, keeping the Blessed One to his right, and departed. Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time entered & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus he became another one of the arahants.
| 3 : 11 |
Anudhamma Sutta :: In Accordance with the Dhamma (1) |
| Toward the end of his life, the Buddha stated that the proper way to pay homage to him was to “practice the Dhamma in accordance with the Dhamma.” This sutta explains what that means, in terms of cultivating disenchantment (nibbidā) |
SN 22:39
Toward the end of his life (see DN 16), the Buddha stated that the proper way to pay homage to him was to practice the Dhamma in accordance with the Dhamma. This short sutta and the following three define what that means.
* * *
Near Sāvatthī. “For a monk practicing the Dhamma in accordance with the Dhamma, what accords with the Dhamma is this: that he keep cultivating disenchantment with regard to form, that he keep cultivating disenchantment with regard to feeling, that he keep cultivating disenchantment with regard to perception, that he keep cultivating disenchantment with regard to fabrications, that he keep cultivating disenchantment with regard to consciousness. As he keeps cultivating disenchantment with regard to form… feeling… perception… fabrications… consciousness, he comprehends form… feeling… perception… fabrications… consciousness. As he comprehends form… feeling… perception… fabrications… consciousness, he is totally released from form… feeling… perception… fabrications… consciousness. He is totally released from sorrows, lamentations, pains, distresses, & despairs. He is totally released, I tell you, from suffering & stress.”
| 3 : 12 |
Anudhamma Sutta :: In Accordance with the Dhamma (2) |
| Toward the end of his life, the Buddha stated that the proper way to pay homage to him was to “practice the Dhamma in accordance with the Dhamma.” This sutta explains what that means, in terms of focusing on inconstancy (anicca) |
SN 22:40
Near Sāvatthī. “For a monk practicing the Dhamma in accordance with the Dhamma, what accords with the Dhamma is this: that he keep focused on inconstancy with regard to form, that he keep focused on inconstancy with regard to feeling, that he keep focused on inconstancy with regard to perception, that he keep focused on inconstancy with regard to fabrications, that he keep focused on inconstancy with regard to consciousness. As he keeps focusing on inconstancy with regard to form… feeling… perception… fabrications… consciousness, he comprehends form… feeling… perception… fabrications… consciousness. As he comprehends form… feeling… perception… fabrications… consciousness, he is totally released from form… feeling… perception… fabrications… consciousness. He is totally released from sorrows, lamentations, pains, distresses, & despairs. He is totally released, I tell you, from suffering & stress.”
| 3 : 13 |
Anudhamma Sutta :: In Accordance with the Dhamma (3) |
| Toward the end of his life, the Buddha stated that the proper way to pay homage to him was to “practice the Dhamma in accordance with the Dhamma.” This sutta explains what that means, in terms of focusing on stress/suffering (dukkha) |
SN 22:41
Near Sāvatthī. “For a monk practicing the Dhamma in accordance with the Dhamma, what accords with the Dhamma is this: that he keep focused on stress with regard to form, that he keep focused on stress with regard to feeling, that he keep focused on stress with regard to perception, that he keep focused on stress with regard to fabrications, that he keep focused on stress with regard to consciousness. As he keeps focusing on stress with regard to form… feeling… perception… fabrications… consciousness, he comprehends form… feeling… perception… fabrications… consciousness. As he comprehends form… feeling… perception… fabrications… consciousness, he is totally released from form… feeling… perception… fabrications… consciousness. He is totally released from sorrows, lamentations, pains, distresses, & despairs. He is totally released, I tell you, from suffering & stress.”
| 3 : 14 |
Anudhamma Sutta :: In Accordance with the Dhamma (4) |
| Toward the end of his life, the Buddha stated that the proper way to pay homage to him was to “practice the Dhamma in accordance with the Dhamma.” This sutta explains what that means, in terms of focusing on not-self (anattā) |
SN 22:42
Near Sāvatthī. “For a monk practicing the Dhamma in accordance with the Dhamma, what accords with the Dhamma is this: that he keep focused on not-self with regard to form, that he keep focused on not-self with regard to feeling, that he keep focused on not-self with regard to perception, that he keep focused on not-self with regard to fabrications, that he keep focused on not-self with regard to consciousness. As he keeps focusing on not-self with regard to form… feeling… perception… fabrications… consciousness, he comprehends form… feeling… perception… fabrications… consciousness. As he comprehends form… feeling… perception… fabrications… consciousness, he is totally released from form… feeling… perception… fabrications… consciousness. He is totally released from sorrows, lamentations, pains, distresses, & despairs. He is totally released, I tell you, from suffering & stress.”
| 3 : 15 |
Samanupassanā Sutta :: Assumptions |
| How the assumption “I am” colors the experience of the five physical senses, and how that assumption can be overcome |
SN 22:47
Near Sāvatthī. There the Blessed One said, “Monks, whatever contemplatives or brahmans who assume in various ways when assuming a self, all assume the five clinging-aggregates, or a certain one of them. Which five? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
“He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling.
“He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception.
“He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications.
“He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
“Thus, both this assumption & the understanding, ‘I am,’ occur to him. And so it is with reference to the understanding ‘I am’ that there is the appearance of the five faculties — eye, ear, nose, tongue, & body [the senses of vision, hearing, smell, taste, & touch].
“Now, there is the intellect, there are ideas [mental qualities], there is the property of ignorance. To an uninstructed run-of-the-mill person, touched by experience born of the contact of ignorance, there occur (the thoughts): ‘I am,’ ‘I am thus,’ ‘I shall be,’ ‘I shall not be,’ ‘I shall be possessed of form,’ ‘I shall be formless,’ ‘I shall be percipient [conscious],’ ‘I shall be non-percipient,’ or ‘I shall be neither percipient nor non-percipient.’
“The five faculties, monks, continue as they were. And with regard to them the well-instructed disciple of the noble ones abandons ignorance and gives rise to clear knowing. Owing to the fading of ignorance and the arising of clear knowing, (the thoughts) — ‘I am,’ ‘I am this,’ ‘I shall be,’ ‘I shall not be,’ ‘I shall be possessed of form,’ ‘I shall be formless,’ ‘I shall be percipient,’ ‘I shall be non-percipient,’ and ‘I shall be neither percipient nor non-percipient’ — do not occur to him.”
| 3 : 16 |
Khandha Sutta :: Aggregates |
| The difference between aggregates and clinging-aggregates |
SN 22:48
Near Sāvatthī. There the Blessed One said, “Monks, I will teach you the five aggregates & the five clinging-aggregates. Listen & pay close attention. I will speak.”
“As you say, lord,” the monks responded to him.
The Blessed One said, “Now what, monks, are the five aggregates?
“Any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the form aggregate.
“Any feeling whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the feeling aggregate.
“Any perception whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the perception aggregate.
“Any fabrications whatsoever that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Those are called the fabrication aggregate.
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the consciousness aggregate.
“These are called the five aggregates.
“And what are the five clinging-aggregates?
“Any form whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — that is clingable, offers sustenance, and is accompanied with effluents: That is called the form clinging-aggregate.
“Any feeling whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — that is clingable, offers sustenance, and is accompanied with effluents: That is called the feeling clinging-aggregate.
“Any perception whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — that is clingable, offers sustenance, and is accompanied with effluents: That is called the perception clinging-aggregate.
“Any fabrications whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — that are clingable, offer sustenance, and are accompanied with effluents: Those are called the fabrication clinging-aggregate.
“Any consciousness whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — that is clingable, offers sustenance, and is accompanied with effluents: That is called the consciousness clinging-aggregate.
“These are called the five clinging-aggregates.”
| 3 : 17 |
Upaya Sutta :: Attached |
| The bases on which consciousness lands and grows |
SN 22:53
Near Sāvatthī. There the Blessed One said, “One attached is unreleased; one unattached is released. Should consciousness, when standing, stand attached to (a physical) form, supported by form (as its object), landing on form, watered with delight, it would exhibit growth, increase, & proliferation.
“Should consciousness, when standing, stand attached to feeling, supported by feeling (as its object), landing on feeling, watered with delight, it would exhibit growth, increase, & proliferation
.
“Should consciousness, when standing, stand attached to perception, supported by perception (as its object), landing on perception, watered with delight, it would exhibit growth, increase, & proliferation.
“Should consciousness, when standing, stand attached to fabrications, supported by fabrications (as its object), landing on fabrications, watered with delight, it would exhibit growth, increase, & proliferation.
“Were someone to say, ‘I will describe a coming, a going, a passing away, an arising, a growth, an increase, or a proliferation of consciousness apart from form, from feeling, from perception, from fabrications,’ that would be impossible.
“If a monk abandons passion for the property of form.…
“If a monk abandons passion for the property of feeling.…
“If a monk abandons passion for the property of perception.…
“If a monk abandons passion for the property of fabrications.…
“If a monk abandons passion for the property of consciousness, then owing to the abandonment of passion, the support is cut off, and there is no landing of consciousness. Consciousness, thus not having landed, not increasing, not concocting, is released. Owing to its release, it is steady. Owing to its steadiness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he (the monk) is totally unbound right within. He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
| 3 : 18 |
Bīja Sutta :: Means of Propagation |
| This sutta explains the principle from the preceding sutta with an example from plant propagation |
SN 22:54
Near Sāvatthī. There the Blessed One addressed the monks: “Monks.”
“Yes, lord,” the monks responded to him.
The Blessed One said: “Monks, there are these five means of propagation. Which five? Root-propagation, stem-propagation, joint-propagation, cutting-propagation, & seed-propagation as the fifth. And if these five means of propagation are not broken, not rotten, not damaged by wind & sun, mature, and well-buried, but there is no earth and no water, would they exhibit growth, increase, & proliferation?”
“No, lord.”
“And if these five means of propagation are broken, rotten, damaged by wind & sun, immature, and poorly-buried, but there is earth & water, would they exhibit growth, increase, & proliferation?”
“No, lord.”
“And if these five means of propagation are not broken, not rotten, not damaged by wind & sun, mature, and well-buried, and there is earth & water, would they exhibit growth, increase, & proliferation?”
“Yes, lord.”
“Like the earth property, monks, is how the four standing-spots for consciousness should be seen. Like the liquid property is how delight & passion should be seen. Like the five means of propagation is how consciousness together with its nutriment should be seen.
“Should consciousness, when standing, stand attached to (a physical) form, supported by form (as its object), landing on form, watered with delight, it would exhibit growth, increase, & proliferation.
“Should consciousness, when standing, stand attached to feeling, supported by feeling (as its object), landing on feeling, watered with delight, it would exhibit growth, increase, & proliferation.
“Should consciousness, when standing, stand attached to perception, supported by perception (as its object), landing on perception, watered with delight, it would exhibit growth, increase, & proliferation.
“Should consciousness, when standing, stand attached to fabrications, supported by fabrications (as its object), landing on fabrications, watered with delight, it would exhibit growth, increase, & proliferation.
“Were someone to say, ‘I will describe a coming, a going, a passing away, an arising, a growth, an increase, or a proliferation of consciousness apart from form, from feeling, from perception, from fabrications,’ that would be impossible.
“If a monk abandons passion for the property of form.…
“If a monk abandons passion for the property of feeling.…
“If a monk abandons passion for the property of perception.…
“If a monk abandons passion for the property of fabrications.…
“If a monk abandons passion for the property of consciousness, then owing to the abandonment of passion, the support is cut off, and there is no landing of consciousness. Consciousness, thus not having landed, not increasing, not concocting, is released. Owing to its release, it is steady. Owing to its steadiness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he (the monk) is totally unbound right within. He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
| 3 : 19 |
Udāna Sutta :: Exclamation |
| How the contemplation of the theme, “It should not be, it should not occur to me; it will not be, it will not occur to me” can lead to awakening |
SN 22:55
Near Sāvatthī. There the Blessed One exclaimed this exclamation: “‘It should not be, it should not occur to me [should not be mine]; it will not be, it will not occur to me [will not be mine]’: A monk set on this would break the (five) lower fetters.”
When this was said, a certain monk said to the Blessed One, “In what way would a monk set on this — ‘It should not be, it should not occur to me; it will not be, it will not occur to me’— break the (five) lower fetters?”
“There is the case, monk, where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
“He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
“He doesn’t discern, as it has come to be, inconstant form as ‘inconstant form.’ He doesn’t discern, as it has come to be, inconstant feeling as ‘inconstant feeling’ … inconstant perception as ‘inconstant perception’ … inconstant fabrications as ‘inconstant fabrications’ … inconstant consciousness as ‘inconstant consciousness.’
“He doesn’t discern, as it has come to be, stressful form as ‘stressful form’ … stressful feeling as ‘stressful feeling’ … stressful perception as ‘stressful perception’ … stressful fabrications as ‘stressful fabrications’ … stressful consciousness as ‘stressful consciousness.’
“He doesn’t discern, as it has come to be, not-self form as ‘not-self form’ … not-self feeling as ‘not-self feeling’ … not-self perception as ‘not-self perception’ … not-self fabrications as ‘not-self fabrications’ … not-self consciousness as ‘not-self consciousness.’
“He doesn’t discern, as it has come to be, fabricated form as ‘fabricated form’ … fabricated feeling as ‘fabricated feeling’ … fabricated perception as ‘fabricated perception’ … fabricated fabrications as ‘fabricated fabrications’ … fabricated consciousness as ‘fabricated consciousness.’
“He doesn’t discern, as it has come to be, that ‘form will not become’ … ‘feeling will not become’ … ‘perception will not become’ … ‘fabrications will not become’ … ‘consciousness will not become.’
“Now, a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma — doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He doesn’t assume feeling to be the self.… doesn’t assume perception to be the self.… doesn’t assume fabrications to be the self.… He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
“He discerns, as it has come to be, inconstant form as ‘inconstant form’ … inconstant feeling as ‘inconstant feeling’ … inconstant perception as ‘inconstant perception’ … inconstant fabrications as ‘inconstant fabrications’ … inconstant consciousness as ‘inconstant consciousness.’
“He discerns, as it has come to be, stressful form as ‘stressful form’ … stressful feeling as ‘stressful feeling’ … stressful perception as ‘stressful perception’ … stressful fabrications as ‘stressful fabrications’ … stressful consciousness as ‘stressful consciousness.’
“He discerns, as it has come to be, not-self form as ‘not-self form’ … not-self feeling as ‘not-self feeling’ … not-self perception as ‘not-self perception’ … not-self fabrications as ‘not-self fabrications’ … not-self consciousness as ‘not-self consciousness.’
“He discerns, as it has come to be, fabricated form as ‘fabricated form’ … fabricated feeling as ‘fabricated feeling’ … fabricated perception as ‘fabricated perception’ … fabricated fabrications as ‘fabricated fabrications’ … fabricated consciousness as ‘fabricated consciousness.’
“He discerns, as it has come to be, that ‘form will not become’ … ‘feeling will not become’ … ‘perception will not become’ … ‘fabrications will not become’ … ‘consciousness will not become.’
“From the non-becoming of form, from the non-becoming of feeling… of perception… of fabrications… of consciousness, a monk set on this — ‘It should not be, it should not occur to me; it will not be, it will not occur to me’ — would break the (five) lower fetters.”
“Lord, a monk set on this would break the (five) lower fetters. But for one knowing in what way, seeing in what way, is there the immediate ending of effluents?”
“There is the case where an uninstructed run-of-the-mill person… falls into fear over what is not grounds for fear. There is fear for an uninstructed run-of-the-mill person (who thinks), ‘It should not be, it should not occur to me; it will not be, it will not occur to me.’ But an instructed disciple of the noble ones does not fall into fear over what is not grounds for fear. There is no fear for an instructed disciple of the noble ones (who thinks), ‘It should not be, it should not occur to me; it will not be, it will not occur to me.’
“Should consciousness, when standing, stand attached to form, supported by form (as its object), landing on form, watered with delight, it would exhibit growth, increase, & proliferation.
“Should consciousness, when standing, stand attached to feeling, supported by feeling (as its object), landing on feeling, watered with delight, it would exhibit growth, increase, & proliferation.
“Should consciousness, when standing, stand attached to perception, supported by perception (as its object), landing on perception, watered with delight, it would exhibit growth, increase, & proliferation.
“Should consciousness, when standing, stand attached to fabrications, supported by fabrications (as its object), landing on fabrications, watered with delight, it would exhibit growth, increase, & proliferation.
“Were someone to say, ‘I will describe a coming, a going, a passing away, an arising, a growth, an increase, or a proliferation of consciousness apart from form, from feeling, from perception, from fabrications,’ that would be impossible.
“If a monk abandons passion for the property of form.…
“If a monk abandons passion for the property of feeling.…
“If a monk abandons passion for the property of perception.…
“If a monk abandons passion for the property of fabrications.…
“If a monk abandons passion for the property of consciousness, then owing to the abandonment of passion, the support is cut off, and there is no landing of consciousness. Consciousness, thus not having landed, not increasing, not concocting, is released. Owing to release, it is steady. Owing to steadiness, it is contented. Owing to contentment, it is not agitated. Not agitated, he (the monk) is totally unbound right within. He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’
“For one knowing in this way, seeing in this way, monk, there is the immediate ending of effluents.”
| 3 : 20 |
Parivaṭṭa Sutta :: The (Fourfold) Round |
| The Buddha’s fourfold knowledge concerning each of the five aggregates: knowledge of the aggregate itself, of its origination, of its cessation, and of the path of practice leading to its cessation |
SN 22:56
Near Sāvatthī. There the Blessed One said, “Monks, there are these five clinging-aggregates. Which five? The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate.
“Now, as long as I did not have direct knowledge of the fourfold round with regard to these five clinging-aggregates as they have come to be, I did not claim to have directly awakened to the unexcelled right self-awakening in this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & common folk. But when I did have direct knowledge of the fourfold round with regard to these five clinging-aggregates as they have come to be, then I did claim to have directly awakened to the unexcelled right self-awakening in this cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & common folk.
“The fourfold round in what way? I had direct knowledge of form… of the origination of form… of the cessation of form… of the path of practice leading to the cessation of form.
“I had direct knowledge of feeling.…
“I had direct knowledge of perception.…
“I had direct knowledge of fabrications.…
“I had direct knowledge of consciousness… of the origination of consciousness… of the cessation of consciousness… of the path of practice leading to the cessation of consciousness.
“And what is form? The four great existents [the earth property, the liquid property, the fire property, & the wind property] and the form derived from them: This is called form. From the origination of nutriment comes the origination of form.[
5 From the cessation of nutriment comes the cessation of form. And just this noble eightfold path is the path of practice leading to the cessation of form, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“For any contemplatives or brahmans who by directly knowing form in this way, directly knowing the origination of form in this way, directly knowing the cessation of form in this way, directly knowing the path of practice leading to the cessation of form in this way, are practicing for disenchantment—dispassion—cessation with regard to form, they are practicing rightly. Those who are practicing rightly are firmly based in this Dhamma & Vinaya. And any contemplatives or brahmans who by directly knowing form in this way, directly knowing the origination of form in this way, directly knowing the cessation of form in this way, directly knowing the path of practice leading to the cessation of form in this way, are—from disenchantment, dispassion, cessation, lack of clinging/sustenance with regard to form — released, they are well released. Those who are well released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.
“And what is feeling? These six bodies of feeling—feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of intellect-contact: This is called feeling. From the origination of contact comes the origination of feeling. From the cessation of contact comes the cessation of feeling. And just this noble eightfold path is the path of practice leading to the cessation of feeling.…
“And what is perception? These six bodies of perception — perception of form, perception of sound, perception of smell, perception of taste, perception of tactile sensation, perception of ideas: This is called perception. From the origination of contact comes the origination of perception. From the cessation of contact comes the cessation of perception. And just this noble eightfold path is the path of practice leading to the cessation of perception.…
“And what are fabrications? These six bodies of intention—intention with regard to form, intention with regard to sound, intention with regard to smell, intention with regard to taste, intention with regard to tactile sensation, intention with regard to ideas: These are called fabrications. From the origination of contact comes the origination of fabrications. From the cessation of contact comes the cessation of fabrications. And just this noble eightfold path is the path of practice leading to the cessation of fabrications.…
“And what is consciousness? These six bodies of consciousness—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness: This is called consciousness. From the origination of name-&-form comes the origination of consciousness. From the cessation of name-&-form comes the cessation of consciousness. And just this noble eightfold path is the path of practice leading to the cessation of consciousness, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“For any contemplatives or brahmans who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, are practicing for disenchantment—dispassion—cessation with regard to consciousness, they are practicing rightly. Those who are practicing rightly are firmly based in this Dhamma & Vinaya. And any contemplatives or brahmans who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, are—from disenchantment, dispassion, cessation, lack of clinging/sustenance with regard to consciousness—released, they are well released. Those who are well released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.”
| 3 : 21 |
Sattaṭṭhāna Sutta :: Seven Bases |
| The Buddha recommends knowing each aggregate in terms of the aggregate itself, its origination, its cessation, the path of practice leading to its cessation, its allure, its drawbacks, and the escape from it. He also describes three ways of investigating the aggregates: in terms of the six sense media, in terms of properties, and in terms of dependent co-arising |
SN 22:57
The term “seven bases” here can also mean the seven notes of the musical scale; and it is possible that the phrase “three modes of investigation” may also be borrowed from musical theory: It may refer to three ways of testing a musical scale once it has been tuned. Thus in this discourse the Buddha seems to be borrowing terms commonly used to describe a consummate musician and applying them to his description of a consummate meditator.
The Commentary singles out this discourse as one that entices a serious meditator to practice.
* * *
I have heard that on one occasion the Blessed One was staying near Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. There he addressed the monks, “Monks!”
“Yes, lord,” the monks responded to him.
The Blessed One said: “Monks, a monk who is skilled in seven bases and has three modes of investigation is fulfilled & fully accomplished in this Dhamma & Vinaya — the ultimate person.
“And how is a monk skilled in seven bases? There is the case where a monk discerns form, the origination of form, the cessation of form, the path of practice leading to the cessation of form. He discerns the allure of form, the drawback of form, and the escape from form.
“He discerns feeling.… He discerns perception.… He discerns fabrications.…
“He discerns consciousness, the origination of consciousness, the cessation of consciousness, the path of practice leading to the cessation of consciousness. He discerns the allure of consciousness, the drawback of consciousness, and the escape from consciousness.
“And what is form? The four great existents [the earth property, the liquid property, the fire property, & the wind property] and the form derived from them: this is called form. From the origination of nutriment comes the origination of form.[
6] From the cessation of nutriment comes the cessation of form. And just this noble eightfold path is the path of practice leading to the cessation of form, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. The fact that pleasure & happiness arise in dependence on form: That is the allure of form. The fact that form is inconstant, stressful, subject to change: That is the drawback of form. The subduing of desire-passion for form, the abandoning of desire-passion for form: That is the escape from form.
“For any contemplatives or brahmans who by directly knowing form in this way, directly knowing the origination of form in this way, directly knowing the cessation of form in this way, directly knowing the path of practice leading to the cessation of form in this way, directly knowing the allure of form in this way, directly knowing the drawback of form in this way, directly knowing the escape from form in this way, are practicing for disenchantment—dispassion—cessation with regard to form, they are practicing rightly. Those who are practicing rightly are firmly based in this Dhamma & Vinaya. And any contemplatives or brahmans who by directly knowing form in this way, directly knowing the origination of form in this way, directly knowing the cessation of form in this way, directly knowing the path of practice leading to the cessation of form in this way, directly knowing the allure of form in this way, directly knowing the drawback of form in this way, directly knowing the escape from form in this way, are—from disenchantment, dispassion, cessation, lack of clinging/sustenance with regard to form — released, they are well released. Those who are well released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.
“And what is feeling? These six bodies of feeling — feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of intellect-contact: This is called feeling. From the origination of contact comes the origination of feeling. From the cessation of contact comes the cessation of feeling. And just this noble eightfold path is the path of practice leading to the cessation of feeling.… The fact that pleasure & happiness arise in dependence on feeling: That is the allure of feeling. The fact that feeling is inconstant, stressful, subject to change: That is the drawback of feeling. The subduing of desire-passion for feeling, the abandoning of desire-passion for feeling: That is the escape from feeling.…
“And what is perception? These six bodies of perception—perception of form, perception of sound, perception of smell, perception of taste, perception of tactile sensation, perception of ideas: This is called perception. From the origination of contact comes the origination of perception. From the cessation of contact comes the cessation of perception. And just this noble eightfold path is the path of practice leading to the cessation of perception.… The fact that pleasure & happiness arise in dependence on perception: That is the allure of perception. The fact that perception is inconstant, stressful, subject to change: That is the drawback of perception. The subduing of desire-passion for perception, the abandoning of desire-passion for perception: That is the escape from perception.…
“And what are fabrications? These six bodies of intention — intention with regard to form, intention with regard to sound, intention with regard to smell, intention with regard to taste, intention with regard to tactile sensation, intention with regard to ideas: These are called fabrications. From the origination of contact comes the origination of fabrications. From the cessation of contact comes the cessation of fabrications. And just this noble eightfold path is the path of practice leading to the cessation of fabrications.… The fact that pleasure & happiness arise in dependence on fabrications: That is the allure of fabrications. The fact that fabrications are inconstant, stressful, subject to change: That is the drawback of fabrications. The subduing of desire-passion for fabrications, the abandoning of desire-passion for fabrications: That is the escape from fabrications.…
“And what is consciousness? These six bodies of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness. From the origination of name-&-form comes the origination of consciousness. From the cessation of name-&-form comes the cessation of consciousness. And just this noble eightfold path is the path of practice leading to the cessation of consciousness, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. The fact that pleasure & happiness arise in dependence on consciousness: That is the allure of consciousness. The fact that consciousness is inconstant, stressful, subject to change: That is the drawback of consciousness. The subduing of desire-passion for consciousness, the abandoning of desire-passion for consciousness: That is the escape from consciousness.
“For any contemplatives or brahmans who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, directly knowing the allure of consciousness in this way, directly knowing the drawback of consciousness in this way, directly knowing the escape from consciousness in this way, are practicing for disenchantment—dispassion—cessation with regard to consciousness, they are practicing rightly. Those who are practicing rightly are firmly based in this Dhamma & Vinaya. And any contemplatives or brahmans who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, directly knowing the allure of consciousness in this way, directly knowing the drawback of consciousness in this way, directly knowing the escape from consciousness in this way, are — from disenchantment, dispassion, cessation, lack of clinging/sustenance with regard to consciousness — released, they are well released. Those who are well released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.
“This is how a monk is skilled in seven bases.
“And how does a monk have three modes of investigation? There is the case where a monk investigates in terms of properties, investigates in terms of sense media, investigates in terms of dependent co-arising. This is how a monk has three modes of investigation.
“A monk who is skilled in seven bases and has three modes of investigation is fulfilled and fully accomplished in this Dhamma & Vinaya — the ultimate person.”
| 3 : 22 |
Buddha Sutta :: Awakened |
| Some schools of Buddhism teach that there is a qualitative difference between the liberation of a Buddha and that of an arahant disciple — namely, that a Buddha awakens to one level of truth, whereas an arahant awakens to another. This sutta shows that the Buddha saw the distinction in different terms |
SN 22:58
Some schools of Buddhism teach that there is a qualitative difference between the liberation of a Buddha and that of an arahant disciple. This sutta, however, shows that the Buddha saw the distinction in different terms.
* * *
Near Sāvatthī… “Monks, the Tathāgata — the worthy one, the rightly self-awakened one, who from disenchantment with form, from dispassion, from cessation, from lack of clinging (for form) is released — is termed ‘rightly self-awakened.’ And a discernment-released monk — who from disenchantment with form, from dispassion, from cessation, from lack of clinging (for form) is released — is termed ‘discernment-released.’
“The Tathāgata — the worthy one, the rightly self-awakened one, who from disenchantment with feeling… perception… fabrication, from dispassion, from cessation, from lack of clinging (for feeling… perception… fabrication) is released — is termed ‘rightly self-awakened.’ And a discernment-released monk — who from disenchantment with feeling… perception… fabrication, from dispassion, from cessation, from lack of clinging (for feeling… perception… fabrication) is released — is termed ‘discernment-released.’
“The Tathāgata — the worthy one, the rightly self-awakened one, who from disenchantment with consciousness, from dispassion, from cessation, from lack of clinging (for consciousness) is released — is termed ‘rightly self-awakened.’ And a discernment-released monk — who from disenchantment with consciousness, from dispassion, from cessation, from lack of clinging (for consciousness) is released — is termed ‘discernment-released.’
“So what difference, what distinction, what distinguishing factor is there between one rightly self-awakened and a monk discernment-released?”
“For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would elaborate on the meaning of this statement. Having heard it from the Blessed One, the monks will remember it.”
“In that case, monks, listen & pay close attention. I will speak.”
“As you say, lord,” the monks responded to him.
The Blessed One said, “The Tathāgata — the worthy one, the rightly self-awakened one — is the one who gives rise to the path (previously) unarisen, who engenders the path (previously) unengendered, who points out the path (previously) not pointed out. He knows the path, is expert in the path, is adept at the path. And his disciples now keep following the path and afterward become endowed with the path.
“This is the difference, this the distinction, this the distinguishing factor between one rightly self-awakened and a monk discernment-released.”
| 3 : 23 |
Pañca Sutta | Anatta-lakkhaṇa Sutta :: The Five (Brethren) |
| This discourse is also known as the Anatta-lakkhaṇa Sutta, the Discourse on the Not-self Characteristic, although this title is not found in the Canon. According to Mv I, this was the first of the Buddha’s discourses during which his listeners became arahants |
SN 22:59
This discourse is also known as the Anatta-lakkhaṇa Sutta, the Discourse on the Not-self Characteristic. According to Mv I, this was the first of the Buddha’s discourses during which his listeners became arahants.
* * *
I have heard that on one occasion the Blessed One was staying near Vārāṇasī in the Deer Park at Isipatana. There he addressed the group of five monks:
“Form, monks, is not self. If form were the self, this form would not lend itself to dis-ease. It would be possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’ But precisely because form is not self, this form lends itself to dis-ease. And it is not possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’
“Feeling is not self.…
“Perception is not self.…
“Fabrications are not self.…
“Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’ But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’
“What do you think, monks? Is form constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“… Is feeling constant or inconstant?” — “Inconstant, lord.” …
“… Is perception constant or inconstant?” — “Inconstant, lord.” …
“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …
“What do you think, monks? Is consciousness constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every[
7] form is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’
“Any feeling whatsoever.…
“Any perception whatsoever.…
“Any fabrications whatsoever.…
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every[
7] consciousness is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
That is what the Blessed One said. Gratified, the group of five monks delighted in the Blessed One’s words. And while this explanation was being given, the minds of the group of five monks, through lack of clinging/sustenance, were released from effluents.
| 3 : 24 |
Mahāli Sutta :: To Mahāli |
| Sometimes it is said that people are attached to things because they believe those things to have an inherent essence or existence. Here, however, the Buddha points out that people are attached to things because they pay attention to the pleasure offered by those things, and ignore the stress they cause |
SN 22:60
Sometimes it is said that people are attached to things because they believe those things to have an inherent essence or existence. Here, however, the Buddha points out that people are attached to things because they pay attention to the pleasure offered by those things, and ignore the stress they cause. If, however, you turn your attention to the stress, you can gain release.
* * *
I have heard that on one occasion the Blessed One was staying near
Vesāli at the Gabled Hall in the Great Forest. Then
Mahāli the
Licchavi went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “
Pūraṇa Kassapa says this: ‘There is no cause, no requisite condition, for the defilement of beings. Beings are defiled without cause, without requisite condition. There is no cause, no requisite condition, for the purification of beings. Beings are purified without cause, without requisite condition.’[
8] What does the Blessed One say about this?”
“Mahāli, there is cause, there is requisite condition, for the defilement of beings. Beings are defiled with cause, with requisite condition. There is cause, there is requisite condition, for the purification of beings. Beings are purified with cause, with requisite condition.”
“And what, lord, is the cause, what the requisite condition, for the defilement of beings? How are beings defiled with cause, with requisite condition?”
“Mahāli, if form were exclusively stressful — followed by stress, infused with stress and not infused with pleasure — beings would not be infatuated with form. But because form is also pleasurable — followed by pleasure, infused with pleasure and not infused with stress — beings are infatuated with form. Through infatuation, they are captivated. Through captivation, they are defiled. This is the cause, this the requisite condition, for the defilement of beings. And this is how beings are defiled with cause, with requisite condition.
“If feeling were exclusively stressful.…
“If perception were exclusively stressful.…
“If fabrications were exclusively stressful.…
“If consciousness were exclusively stressful — followed by stress, infused with stress and not infused with pleasure — beings would not be infatuated with consciousness. But because consciousness is also pleasurable — followed by pleasure, infused with pleasure and not infused with stress — beings are infatuated with consciousness. Through infatuation, they are captivated. Through captivation, they are defiled. This is the cause, this the requisite condition, for the defilement of beings. And this is how beings are defiled with cause, with requisite condition.”
“And what, lord, is the cause, what the requisite condition, for the purification of beings? How are beings purified with cause, with requisite condition?”
“Mahāli, if form were exclusively pleasurable — followed by pleasure, infused with pleasure and not infused with stress — beings would not be disenchanted with form. But because form is also stressful — followed by stress, infused with stress and not infused with pleasure — beings are disenchanted with form. Disenchanted, they become dispassionate. Through dispassion, they are purified. This is the cause, this the requisite condition, for the purification of beings. And this is how beings are purified with cause, with requisite condition.
“If feeling were exclusively pleasurable.…
“If perception were exclusively pleasurable.…
“If fabrications were exclusively pleasurable.…
“If consciousness were exclusively pleasurable — followed by pleasure, infused with pleasure and not infused with stress — beings would not be disenchanted with consciousness. But because consciousness is also stressful — followed by stress, infused with stress and not infused with pleasure — beings are disenchanted with consciousness. Disenchanted, they become dispassionate. Through dispassion, they are purified. This is the cause, this the requisite condition, for the purification of beings. And this is how beings are purified with cause, with requisite condition.”
| 3 : 25 |
Arahanta Sutta :: Arahants |
| How happy are the arahants! |
SN 22:76
Near Sāvatthī. There the Blessed One addressed the monks, “Monks, form is inconstant. Whatever is inconstant is stressful. Whatever is stressful is not-self. That is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’
“Feeling is inconstant…
“Perception is inconstant…
“Fabrications are inconstant…
“Consciousness is inconstant. Whatever is inconstant is stressful. Whatever is stressful is not-self. That is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’
“Monks, to whatever extent there are abodes of beings,[
9] to whatever extent there is the height of becoming,
arahants are supreme,
arahants are the best in the world.”
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
“How happy are the
arahants!
Craving isn’t found in them.
Cut off is the conceit, ‘I am’;
burst, the net of delusion.
Having reached imperturbability,
their minds are clear & disturbance-free.
Unsullied in the world,
Brahmā–become, effluent-free,
comprehending the five aggregates,
ranging in seven true
dhammas,[
10]
praiseworthy men of integrity:
They are the Buddha’s children, his sons.
Consummate in the seven treasures,[
11]
trained in the threefold training,[
12]
these great heroes go wandering
having left fear & terror behind.
Consummate in ten factors,[
13]
great
nāgas,[
14] concentrated,
they are the best in the world:
Craving isn’t found in them.
The adept’s knowledge
has arisen in them:
‘This is the last body.’
As for the essence of the holy life,
they don’t depend on others in that.
They don’t waver from conceits.
They’re released from further-becoming.
Having reached the level of the tamed,[
15]
they have victory in the world.
Above, around, & below,
delight isn’t found in them.
They roar their lion’s roar:
‘In the world, the awakened
are unexcelled!’”
| 3 : 26 |
Sīha Sutta :: The Lion |
| The terror that the Buddha’s teaching on the aggregates inspires in the heavenly worlds |
SN 22:78
“Monks, the lion, the king of beasts, leaves his lair in the evening. Having left his lair, he stretches himself. Having stretched himself, he looks all around the four directions. Having looked all around the four directions, he roars his lion’s roar three times. Having roared his lion’s roar three times, he heads out for game. Any animals who hear the sound of the roar of the lion, the king of beasts, for the most part feel fear, terror, & fright. Those who live in holes go into their holes. Those who live in the water go into the water. Those who live in the forest go into the forest. Birds flee to the air. Even royal bull elephants, bound by strong leather bonds in villages, towns, & capital cities, bursting & breaking their bonds, frightened, scattering their urine & feces, run to & fro. So powerful among animals, monks, is the lion, the king of beasts — so mighty & majestic.
“In the same way, monks, when a
Tathāgata appears in the world — worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of
devas & human beings, awakened, blessed — he teaches the
Dhamma: ‘Such is form, such its origination, such its disappearance. Such is feeling.… Such is perception.… Such are fabrications.… Such is consciousness, such its origination, such its disappearance.’[
16] Any
devas who are long-lived, beautiful, abounding in pleasure, established for a long time in high palaces, on hearing the
Tathāgata’s Dhamma, for the most part feel fear, terror, & fright: ‘Being inconstant, it seems, we supposed we were constant! Being impermanent, we supposed we were permanent! Non-eternal, we supposed we were eternal! We — inconstant, impermanent, & non-eternal, it seems — are encompassed in self-identification.’ So powerful in the world with its
devas, monks, is the
Tathāgata — so mighty & majestic.”
When the Awakened One, through direct knowledge,
— the Teacher, the person with no peer
in the world with its devas —
sets the Dhamma wheel rolling:
the cessation of self-identification,
& the cause of self-identification,
& the noble eightfold path,
leading to the stilling of suffering,
long-lived devas — beautiful, prestigious —
become fearful & frightened,
like deer at a lion’s roar.
‘We’re not beyond self-identification.
It seems we’re inconstant,’ [they say,]
on hearing the word of the Worthy One,
the one fully released,
the one who is Such.
| 3 : 27 |
Khajjanīya Sutta :: Chewed Up |
| This sutta defines the aggregates in terms of verbs. It also shows how, when you feed on the aggregates through clinging, they chew you up in return |
SN 22:79
Near Sāvatthī. “Monks, any contemplatives or brahmans who recollect their manifold past lives all recollect the five clinging-aggregates, or one among them. Which five? When recollecting, ‘I was one with such a form in the past,’ one is recollecting just form. Or when recollecting, ‘I was one with such a feeling in the past,’ one is recollecting just feeling. Or when recollecting, ‘I was one with such a perception in the past,’ one is recollecting just perception. Or when recollecting, ‘I was one with such fabrications in the past,’ one is recollecting just fabrications. Or when recollecting, ‘I was one with such a consciousness in the past,’ one is recollecting just consciousness.
“And why do you call it ‘form’ [rūpa]? ‘It is afflicted [ruppati],’ thus it is called ‘form.’ Afflicted with what? With cold & heat & hunger & thirst, with the touch of flies, mosquitoes, wind, sun, & reptiles. ‘It is afflicted,’ thus it is called ‘form.’
“And why do you call it ‘feeling’? ‘It feels,’ thus it is called ‘feeling.’ What does it feel? It feels pleasure, it feels pain, it feels neither-pleasure-nor-pain. ‘It feels,’ thus it is called ‘feeling.’
“And why do you call it ‘perception’? ‘It perceives,’ thus it is called ‘perception.’ What does it perceive? It perceives blue, it perceives yellow, it perceives red, & it perceives white. ‘It perceives,’ thus it is called ‘perception.’
“And why do you call them ‘fabrications’? ‘They fabricate the fabricated,’ thus they are called ‘fabrications.’ And what is the fabricated that they fabricate? For the sake of form-ness, they fabricate fabricated form. For the sake of feeling-ness, they fabricate fabricated feeling. For the sake of perception-hood… For the sake of fabrication-hood… For the sake of consciousness-hood, they fabricate fabricated consciousness. ‘They fabricate the fabricated,’ thus they are called ‘fabrications.’[
17]
“And why do you call it ‘consciousness’? ‘It cognizes,’ thus it is called ‘consciousness.’ What does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes alkaline, it cognizes non-alkaline, it cognizes salty, & it cognizes unsalty. ‘It cognizes,’ thus it is called ‘consciousness.’
“Thus an instructed disciple of the noble ones reflects in this way: ‘I am now being chewed up by form. But in the past I was also chewed up by form in the same way I am now being chewed up by present form. And if I delight in future form, then in the future I will be chewed up by form in the same way I am now being chewed up by present form.’ Having reflected in this way, he becomes indifferent to past form, does not delight in future form, and is practicing for the sake of disenchantment, dispassion, and cessation with regard to present form.
“(He reflects:) ‘I am now being chewed up by feeling… perception… fabrications… consciousness. But in the past I was also chewed up by consciousness in the same way I am now being chewed up by present consciousness. And if I delight in future consciousness, then in the future I will be chewed up by consciousness in the same way I am now being chewed up by present consciousness.’ Having reflected in this way, he becomes indifferent to past consciousness, does not delight in future consciousness, and is practicing for the sake of disenchantment, dispassion, and cessation with regard to present consciousness.
“What do you think, monks? Is form constant or inconstant?” “Inconstant, lord.” “And is that which is inconstant easeful or stressful?” “Stressful, lord.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“… Is feeling constant or inconstant?” — “Inconstant, lord.” …
“… Is perception constant or inconstant?” — “Inconstant, lord.” …
“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …
“What do you think, monks? Is consciousness constant or inconstant?” “Inconstant, lord.” “And is that which is inconstant easeful or stressful?” “Stressful, lord.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Any feeling whatsoever.…
“Any perception whatsoever.…
“Any fabrications whatsoever.…
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“This, monks, is called a disciple of the noble ones who tears down and does not build up; who abandons and does not cling; who discards and does not pull in; who scatters and does not pile up.
“And what does he tear down and not build up? He tears down form and does not build it up. He tears down feeling… perception… fabrications… consciousness and does not build it up.
“And what does he abandon and not cling to? He abandons form and does not cling to it. He abandons feeling… perception… fabrications… consciousness and does not cling to it.
“And what does he discard and not pull in? He discards form and does not pull it in. He discards feeling… perception… fabrications… consciousness and does not pull it in.
“And what does he scatter and not pile up? He scatters form and does not pile it up. He scatters feeling… perception… fabrications… consciousness and does not pile it up.
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’
“This, monks, is called a disciple of the noble ones who neither builds up nor tears down, but who stands having torn down; who neither clings nor abandons, but who stands having abandoned; who neither pulls in nor discards, but who stands having discarded; who neither piles up nor scatters, but who stands having scattered.
“And what is it that he neither builds up nor tears down, but stands having torn it down? He neither builds up nor tears down form, but stands having torn it down. He neither builds up nor tears down feeling… perception… fabrications… consciousness, but stands having torn it down.
“And what is it that he neither clings to nor abandons, but stands having abandoned it? He neither clings to nor abandons form, but stands having abandoned it. He neither clings to nor abandons feeling… perception… fabrications… consciousness, but stands having abandoned it.
“And what is it that he neither pulls in nor discards, but stands having discarded it? He neither pulls in nor discards form, but stands having discarded it. He neither pulls in nor discards feeling… perception… fabrications… consciousness, but stands having discarded it.
“And what is it that he neither piles up nor scatters, but stands having scattered it? He neither piles up nor scatters form, but stands having scattered it. He neither piles up nor scatters feeling… perception… fabrications… consciousness, but stands having scattered it.
“And to the monk whose mind is thus released, the devas, together with Indra, the Brahmās, & Pajāpatis, pay homage even from afar:
‘Homage to you, O thoroughbred man.
Homage to you, O superlative man —
you of whom we don’t know even what
dependent on which
you’re absorbed.’”
| 3 : 28 |
Piṇḍolya Sutta :: Almsgoers |
| After having dismissed the monks, the Buddha returns to teach them out of compassion for the monks newly gone-forth |
SN 22:80
On one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Then, after having dismissed the Saṅgha of monks over a particular incident, he early in the morning adjusted his lower robes and, taking his bowl & outer robe, went into Kapilavatthu for alms. After having gone for alms in Kapilavatthu, after his meal, returning from his almsround, he went to the Great Forest for the day’s abiding. Plunging into the Great Forest, he sat down at the root of a veḷuva sapling as his day’s abiding.
Then, as he was alone in seclusion, this line of thought arose in his awareness: “I have turned away the Saṅgha of monks. But here there are monks who are new — not long gone forth, only recently come to this Dhamma & Vinaya. If they do not see me, there may be alteration in them, there may be change. Just as when a young calf does not see its mother, there may be alteration in it, there may be change; in the same way, there are monks who are new — not long gone forth, only recently come to this Dhamma & Vinaya. If they do not see me, there may be alteration in them, there may be change. Just as when young seedlings don’t get water, there may be alteration in them, there may be change; in the same way, there are monks who are new — not long gone forth, only recently come to this Dhamma & Vinaya. If they do not see me, there may be alteration in them, there may be change. What if I were to aid the Saṅgha of monks as I did before?”
Then Brahmā Sahampati — having known with his own awareness the line of thinking in the Blessed One’s awareness — just as a strong man might extend his flexed arm or flex his extended arm, disappeared from the Brahmā world and reappeared in front of the Blessed One. Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted the Blessed One with his hands before his heart, and said to him: “So it is, O Blessed One! So it is, O One Well-Gone! The Blessed One has turned away the Saṅgha of monks. But here there are monks who are new — not long gone forth, only recently come to this Dhamma & Vinaya. If they do not see the Blessed One, there may be alteration in them, there may be change. Just as when a young calf does not see its mother… Just as when young seedlings don’t get water… in the same way, there are monks who are new — not long gone forth, only recently come to this Dhamma & Vinaya. If they do not see the Blessed One, there may be alteration in them, there may be change. Let the Blessed One delight in the Saṅgha of monks! Let the Blessed One welcome the Saṅgha of monks! Let the Blessed One aid the Saṅgha of monks as he did before!”
The Blessed One acquiesced with silence.
Then Brahmā Sahampati, sensing the Blessed One’s acquiescence, bowed down to the Blessed One and, after circumambulating him, keeping him to his right, disappeared right there.
Then the Blessed One, emerging from his seclusion in the evening, went to the Banyan Park. On arrival he sat down on a seat made ready. After he had sat down he worked a psychic feat such that the monks went to him contritely, in ones and twos. On arrival, they bowed down to him and sat to one side. As they were sitting there the Blessed One said to them, “Monks, this is the lowliest form of livelihood, that of an almsgoer. A term of abuse in the world is, ‘You go about as an almsgoer with a bowl in your hand!‘ And yet sons of good family take up (this livelihood) with compelling reason, in dependence on a compelling reason — not coerced by kings nor coerced by thieves nor from debt nor from fear nor to earn a livelihood, but (with the thought): ‘I am oppressed with birth, aging, & death, with sorrows, lamentations pains, distresses, & despairs. I am oppressed with stress, overcome with stress. Perhaps an ending of this entire mass of suffering & stress might be found!’
“And although this son of a good family has gone forth in this way, he is covetous, with strong passion for sensual desires, with a mind of ill will, of corrupt resolves, his mindfulness muddled, unalert, unconcentrated, his mind distracted, loose in his sense faculties. Just as a log from a funeral pyre, burning at both ends, smeared with excrement in the middle, fills no use as timber either in the village or in the wilderness: I speak of this person with this comparison. He has missed out on the enjoyments of the householder, and yet does not fulfill the goal of the contemplative life.
“Monks, there are these three types of unskillful thinking: thinking of sensuality, thinking of ill will, thinking of harm. These three types of sensual thinking cease without remainder in one who dwells with his mind well established in the four establishing of mindfulness or who develops the themeless concentration.[
18] This is reason enough, monks, to develop the themeless concentration. The themeless concentration, when developed & pursued, is of great fruit, great benefit.
“Monks, there are these two views: the view of becoming and the view of non-becoming. There the instructed disciple of the noble ones considers thus: ‘Is there anything in the world to which I could cling without being blameworthy?’ He discerns: ‘There is nothing in the world to which I could cling without being blameworthy.’ He discerns: ‘In clinging, I would be clinging just to form. In clinging, I would be clinging just to feeling… perception… fabrications. In clinging, I would be clinging just to consciousness. From that clinging of mine as a requisite condition would come becoming. From becoming as a requisite condition, birth. From birth as a requisite condition, then aging, illness, & death, sorrow, lamentation pain, distress, & despair would come into play. Thus would be the origination of this entire mass of suffering & stress.’
“What do you think, monks? Is form constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“… Is feeling constant or inconstant?” — “Inconstant, lord.” …
“… Is perception constant or inconstant?” — “Inconstant, lord.” …
“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …
“What do you think, monks? Is consciousness constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Any feeling whatsoever.…
“Any perception whatsoever.…
“Any fabrications whatsoever.…
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
| 3 : 29 |
Pālileyyaka Sutta :: At Pālileyyaka |
| After the Buddha has gone into seclusion, Ven. Ānanda leads a group of monks to visit him and to hear the Dhamma. The Buddha responds by addressing the question, “Knowing in what way, seeing in what way, does one without delay put an end to effluents?” |
SN 22:81
I have heard that on one occasion the Blessed One was staying near Kosambī at Ghosita’s monastery. Then in the early morning, having adjusted his lower robes and taking his bowl & outer robe, he went into Kosambī for alms. Having gone for alms in Kosambī, after the meal, returning from his alms round, he set his own lodging in order and — without calling his attendant or informing the Saṅgha of monks — set out wandering, alone & without a companion.
Then, not long after the Blessed One had left, a certain monk went to Ven. Ānanda and on arrival said to him, “Just now, my friend Ānanda, the Blessed One set his own lodging in order and — without calling his attendant or informing the Saṅgha of monks — set out wandering, alone & without a companion.”
“Whenever the Blessed One sets his own lodging in order and — without calling his attendant or informing the Saṅgha of monks — sets out wandering, alone & without a companion, he wants to live alone. He is not to be followed by anyone at such times.”
Then, after wandering by stages, the Blessed One came to Pālileyyaka. There he stayed at the root of the Auspicious Sal Tree.
Then a large number of monks went to Ven. Ānanda and on arrival exchanged courteous greetings. After an exchange of friendly courtesies & greetings they sat to one side. As they were sitting there, they said to Ven. Ānanda, “It has been a long time since we heard a Dhamma talk in the Blessed One’s presence. We want to hear a Dhamma talk in the Blessed One’s presence.”
Then Ven. Ānanda went with those monks to where the Blessed One was staying in Pālileyyaka, at the root of the Auspicious Sal Tree, and on arrival, after bowing down to him, sat to one side. As they were sitting there, the Blessed One instructed, urged, roused, & encouraged them with a talk on Dhamma.
Now, on that occasion this train of thought appeared in the awareness of one of the monks: “Now I wonder — knowing in what way, seeing in what way, does one without delay put an end to effluents?”
The Blessed One, perceiving with his awareness the train of thought in the monk’s awareness, said to the monks, “I have analyzed & taught you the Dhamma, monks. I have analyzed & taught you the four establishings of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for awakening, & the noble eightfold path. And yet, even though I have analyzed & taught you the Dhamma, still there appears this train of thought in the awareness of one of the monks: ‘Now I wonder — knowing in what way, seeing in what way, does one without delay put an end to effluents?’
“Well then — knowing in what way, seeing in what way, does one without delay put an end to effluents? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self. That assumption is a fabrication. Now what is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person, touched by that which is felt born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving… That feeling… That contact… That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to effluents.
“Or he doesn’t assume form to be the self, but he assumes the self as possessing form… form as in the self… self as in form… or feeling to be the self… the self as possessing feeling… feeling as in the self… self as in feeling… or perception to be the self… the self as possessing perception… perception as in the self… self as in perception… or fabrications to be the self… the self as possessing fabrications… fabrications as in the self… self as in fabrications… or consciousness to be the self… the self as possessing consciousness… consciousness as in the self… self as in consciousness.
“Now that assumption is a fabrication. What is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person, touched by the feeling born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving… That feeling… That contact… That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to effluents.
“Or he doesn’t assume form to be the self… but he may have a view such as this: ‘This self is the same as the cosmos. This I will be after death, constant, lasting, eternal, not subject to change.’ This eternalist view is a fabrication.… Or… he may have a view such as this: ‘I would not be, neither would there be what is mine. I will not be, neither will there be what is mine.’ This annihilationist view is a fabrication.… Or… he may be doubtful & uncertain, having come to no conclusion with regard to the true Dhamma. That doubt, uncertainty, & coming-to-no-conclusion is a fabrication.
“What is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person, touched by what is felt born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving… That feeling… That contact… That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to effluents.”
| 3 : 30 |
Puṇṇama Sutta :: The Full-moon Night |
| A thorough discussion of issues related to the five aggregates. Toward the end of the discussion, a monk thinks that he has found a loophole in the teaching. The way the Buddha handles this incident shows the proper use of the teachings on the aggregates: not as a metaphysical theory, but as a tool for gaining dispassion for clinging — and, as a result, release |
SN 22:82
This sutta is almost identical with
MN 109.
On one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. And on that occasion — the uposatha of the fifteenth, the night of a very full moon — he was sitting out in the open with the Saṅgha of monks.
Then a certain monk, rising from his seat, arranging his robe over one shoulder, and placing his hands palm-to-palm over the heart, said to the Blessed One: “Venerable sir, there is an area where, if the Blessed One would give me leave, I would like the answer to a question.”
“Very well, then, monk. Sit back down in your seat and ask whatever you want.”
Responding to the Blessed One, “Yes, lord,” the monk sat back down in his seat and said to the Blessed One, “Aren’t these the five clinging-aggregates, i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate.”
“Monk, these are the five clinging-aggregates, i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate.”
Saying, “Very good, lord,” the monk delighted & approved of the Blessed One’s words and then asked him a further question: “But in what, lord, are these five clinging-aggregates rooted?”
“Monk, these five clinging-aggregates are rooted in desire.”[
19]
Saying, “Very good, lord,” the monk… asked him a further question: “Is clinging the same thing as the five clinging-aggregates, or is clinging separate from the five clinging-aggregates?”
“Monk, clinging is neither the same thing as the five clinging-aggregates, nor is it separate from the five clinging-aggregates. Just that whatever passion & delight is there, that’s the clinging there.”
Saying, “Very good, lord,” the monk… asked him a further question: “Might there be diversity in the desire & passion for the five clinging-aggregates?”
“There might, monk. There is the case where the thought occurs to someone, ‘May I be one with such a form in the future. May I be one with such a feeling… perception… fabrications… such a consciousness in the future. This is how there would be diversity in the desire & passion for the five clinging-aggregates.”
Saying, “Very good, lord,” the monk… asked him a further question: “To what extent does the designation ‘aggregate’ apply to the aggregates?”
“Monk, whatever form is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the form aggregate. Whatever feeling is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the feeling aggregate. Whatever perception is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the perception aggregate. Whatever fabrications are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Those are called the fabrications aggregate. Whatever consciousness is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the consciousness aggregate.[
20] This is the extent to which the term ‘aggregate’ applies to the aggregates.”
Saying, “Very good, lord,” the monk… asked him a further question: “Lord, what is the cause, what the condition, for the delineation[
21] of the form aggregate? What is the cause, what the condition, for the delineation of the feeling aggregate… the perception aggregate… the fabrications aggregate… the consciousness aggregate?”
“Monk, the four great existents [earth, water, fire, & wind] are the cause, the four great existents the condition, for the delineation of the form aggregate. Contact is the cause, contact the condition, for the delineation of the feeling aggregate. Contact is the cause, contact the condition, for the delineation of the perception aggregate. Contact is the cause, contact the condition, for the delineation of the fabrications aggregate. Name-&-form is the cause, name-&-form the condition, for the delineation of the consciousness aggregate.”
Saying, “Very good, lord,” the monk… asked him a further question: “Lord, how does self-identification view come about?”
“There is the case, monk, where an uninstructed run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
“He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
“This, monk, is how self-identification view comes about.”
Saying, “Very good, lord,” the monk… asked him a further question: “Lord, how does self-identification view no longer come about?”
“There is the case, monk, where a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma — doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He doesn’t assume feeling to be the self.… doesn’t assume perception to be the self.… doesn’t assume fabrications to be the self.… He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
“This, monk, is how self-identification view no longer comes about.”
Saying, “Very good, lord,” the monk… asked him a further question: “What, lord, is the allure of form? What is its drawback? What is the escape from it? What is the allure of feeling… perception… fabrications… consciousness? What is its drawback? What is the escape from it?”
“Monk, whatever pleasure & joy arises dependent on form: that is the allure of form. The fact that form is inconstant, stressful, subject to change: that is the drawback of form. The subduing of desire & passion, the abandoning of desire & passion for form: That is the escape from form.
“Whatever pleasure & joy arises dependent on feeling: That is the allure of feeling.…
“Whatever pleasure & joy arises dependent on perception: That is the allure of perception.…
“Whatever pleasure & joy arises dependent on fabrications: That is the allure of fabrications.…
“Whatever pleasure & joy arises dependent on consciousness: that is the allure of consciousness. The fact that consciousness is inconstant, stressful, subject to change: that is the drawback of consciousness. The subduing of desire & passion, the abandoning of desire & passion for consciousness: That is the escape from consciousness.”
Saying, “Very good, lord,” the monk… asked him a further question: “Knowing in what way, seeing in what way, is there — with regard to this body endowed with consciousness, and with regard to all external signs — no longer any I-making, or my-making, or obsession with conceit?”
“Monk, one sees any form whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — every form, as it has come to be with right discernment: ‘This is not mine. This is not my self. This is not what I am.’
“One sees any feeling whatsoever… any perception whatsoever… any fabrications whatsoever…
“One sees any consciousness whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — every consciousness — as it has come to be with right discernment: ‘This is not mine. This is not my self. This is not what I am.’”
“Monk, knowing in this way, seeing in this way there is — with regard to this body endowed with consciousness, and with regard to all external signs — no longer any I-making, or my-making, or obsession with conceit.”
Now at that moment this line of thinking appeared in the awareness of a certain monk: “So — form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self. Then what self will be touched by the actions done by what is not-self?”
Then the Blessed One, realizing with his awareness the line of thinking in that monk’s awareness, addressed the monks: “It’s possible that a senseless person — immersed in ignorance, overcome with craving — might think that he could outsmart the Teacher’s message in this way: ‘So—form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self. Then what self will be touched by the actions done by what is not-self?’[
22]
“Now, monks, haven’t I trained you in counter-questioning with regard to this & that topic here & there? What do you think? Is form constant or inconstant?” — “Inconstant, lord.”—“And is that which is inconstant easeful or stressful?” — “Stressful, lord.” — “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?
”
“No, lord.”
“… Is feeling constant or inconstant?” — “Inconstant, lord.” …
“… Is perception constant or inconstant?” — “Inconstant, lord.” …
“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …
“What do you think, monks? Is consciousness constant or inconstant?” — “Inconstant, lord.” — “And is that which is inconstant easeful or stressful?” — “Stressful, lord.” — “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Any feeling whatsoever…
“Any perception whatsoever…
“Any fabrications whatsoever…
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
| 3 : 31 |
Ānanda Sutta :: Ānanda |
| Ven. Ānanda recalls the Dhamma explanation, given by Ven. Puṇṇa Mantāṇiputta (see MN 24), that enabled him to break through to the Dhamma |
SN 22:83
Near Sāvatthī. There Ven. Ānanda addressed the monks, “Friend monks!”
“Yes, friend,” the monks responded to him.
Ven. Ānanda said, “Friends, Ven. Puṇṇa Mantāṇiputta was very helpful to us when we were newly ordained. He exhorted us with this exhortation:
“‘It’s with possessiveness, friend Ānanda, that there is “I am,” not without possessiveness. And through possessiveness of what is there “I am,” not without possessiveness? Through possessiveness of form there is “I am,” not without possessiveness. Through possessiveness of feeling… perception… fabrications… Through possessiveness of consciousness there is “I am,” not without possessiveness.
“‘Just as if a young woman — or a man — youthful, fond of adornment, contemplating the image of her face in a mirror, pure & bright, or in a bowl of clear water, would look with possessiveness, not without possessiveness. In the same way, through possessiveness of form there is “I am,” not without possessiveness. Through possessiveness of feeling… perception… fabrications… Through possessiveness of consciousness there is “I am,” not without possessiveness.
“‘What do you think, friend Ānanda? Is form constant or inconstant?’
“‘Inconstant, friend.’
“‘And is that which is inconstant easeful or stressful?’
“‘Stressful, friend.’
“‘And is it fitting to regard what is inconstant, stressful, subject to change as: “This is mine. This is my self. This is what I am”?‘
“‘No, friend.’
“‘… Is feeling constant or inconstant?’ —‘Inconstant, friend.’ …
“‘… Is perception constant or inconstant?’ — ‘Inconstant, friend.’ …
“‘… Are fabrications constant or inconstant?’ — ‘Inconstant, friend.’ …
“‘What do you think, friend Ānanda? Is consciousness constant or inconstant?’
“‘Inconstant, friend.’
“‘And is that which is inconstant easeful or stressful?’
“‘Stressful, friend.’
“‘And is it fitting to regard what is inconstant, stressful, subject to change as: “This is mine. This is my self. This is what I am”?’
“‘No, friend.’
“‘Thus, friend Ānanda, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: “This is not mine. This is not my self. This is not what I am.”
“‘Any feeling whatsoever.…
“‘Any perception whatsoever.…
“‘Any fabrications whatsoever.…
“‘Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: “This is not mine. This is not my self. This is not what I am.”
“‘Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, “Released.” He discerns that “Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.”’
M
“Friends, Ven. Puṇṇa Maṇtāniputta was very helpful to us when we were newly ordained. He exhorted us with this exhortation. And when I had heard this Dhamma-explanation from Ven. Puṇṇa Maṇtāniputta, I broke through to the Dhamma.”
| 3 : 32 |
Tissa Sutta :: Tissa |
| The Buddha comforts and encourages one of his cousins who has become dissatisfied with the holy life. He concludes with a simile, comparing the noble eightfold path to a path going through a dense forest (ignorance), a marshy swamp (sensual desires), past a steep drop-off (anger & despair), and finally arriving at a patch of level ground: unbinding |
SN 22:84
Near Sāvatthī. On that occasion Ven. Tissa, the Blessed One’s paternal cousin, told a large number of monks, ”Friends, it’s as if my body is drugged. I’ve lost my bearings. Things aren’t clear to me. My mind keeps being overwhelmed with sloth & torpor. I lead the holy life dissatisfied. I have uncertainty about the teachings.”
Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they told him: “Lord, Ven. Tissa, the Blessed One’s paternal cousin, has told a large number of monks, ‘Friends, it’s as if my body is drugged. I’ve lost my bearings. Things aren’t clear to me. My mind keeps being overwhelmed with sloth & torpor. I lead the holy life dissatisfied. I have uncertainty about the teachings.’”
Then the Blessed One told a certain monk, “Come, monk. In my name, call Tissa, saying, ‘The Teacher calls you, my friend.’”
“As you say, lord,” the monk answered and, having gone to Ven. Tissa, on arrival he said, “The Teacher calls you, my friend.”
“As you say, my friend,” Ven. Tissa replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, “Is it true, Tissa, that you have told a large number of monks, ‘Friends, it’s as if my body is drugged. I’ve lost my bearings. Things aren’t clear to me. My mind keeps being overwhelmed with sloth & torpor. I lead the holy life dissatisfied. I have uncertainty about the teachings’?”
“Yes, lord.”
“What do you think, Tissa? In one who is not without passion, desire, love, thirst, fever, & craving for form, does there arise sorrow, lamentation, pain, distress, & despair from change & alteration in his form?”
“Yes, lord.”
“Good, Tissa, good. That’s how it is for one who is not without passion for form.
“What do you think, Tissa? In one who is not without passion, desire, love, thirst, fever, & craving for feeling… perception… fabrications, does there arise sorrow, lamentation, pain, distress, & despair from change & alteration in his fabrications?”
“Yes, lord.”
“Good, Tissa, good. That’s how it is for one who is not without passion for fabrications.
“What do you think, Tissa? In one who is not without passion, desire, love, thirst, fever, & craving for consciousness, does there arise sorrow, lamentation, pain, distress, & despair from change & alteration in his consciousness?”
“Yes, lord.”
“Good, Tissa, good. That’s how it is for one who is not without passion for consciousness.
“Now what do you think, Tissa? In one who is without passion, desire, love, thirst, fever, & craving for form, does there arise sorrow, lamentation, pain, distress, & despair from change & alteration in his form?”
“No, lord.”
“Good, Tissa, good. That’s how it is for one who is without passion for form.
“What do you think, Tissa? In one who is without passion, desire, love, thirst, fever, & craving for feeling… perception… fabrications, does there arise sorrow, lamentation, pain, distress, & despair from change & alteration in his fabrications?”
“No, lord.”
“Good, Tissa, good. That’s how it is for one who is without passion for fabrications.
Tissa? In one who is without passion, desire, love, thirst, fever, & craving for consciousness, does there arise sorrow, lamentation, pain, distress, & despair from change & alteration in his consciousness?”
“No, lord.”
“Good, Tissa, good. That’s how it is for one who is without passion for consciousness.
“What do you think, Tissa? Is form constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“… Is feeling constant or inconstant?” — “Inconstant, lord.” …
“… Is perception constant or inconstant?” —“Inconstant, lord.” …
“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …
“What do you think, Tissa? Is consciousness constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“Thus, Tissa, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Any feeling whatsoever.…
“Any perception whatsoever.…
“Any fabrications whatsoever.…
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’
“Tissa, it’s as if there were two men, one not skilled in the path, the other skilled in the path. In that case the man not skilled in the path would ask the man skilled in the path about the path. The second man would say, ‘Come, my good man, this is the path. Go along it a little further and you will see a fork in the road. Avoiding the left fork, take the right. Go along a little further and you will see an intense forest grove. Go along a little further and you will see a large marshy swamp. Go along a little further and you will see a deep drop-off. Go along a little further and you will see a delightful stretch of level ground.
“I have made this comparison, Tissa, to convey a meaning. The meaning is this: The man unskilled in the path stands for a run-of-the-mill person. The man skilled in the path stands for the Tathāgata, worthy & rightly self-awakened. The fork in the road stands for uncertainty. The left fork stands for the eightfold wrong path—i.e., wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. The right fork stands for the noble eightfold path—i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. The intense forest grove stands for ignorance. The large marshy swamp stands for sensual desires. The deep drop-off stands for anger & despair. The delightful stretch of level ground stands for unbinding.
“Rejoice, Tissa! Rejoice! I am here to exhort you, I am here to aid you, I am here to instruct you!”
That is what the Blessed One said. Gratified, Ven. Tissa delighted in the Blessed One’s words.
| 3 : 33 |
Yamaka Sutta :: To Yamaka |
| Ven. Sāriputta teaches the Dhamma to a monk who has given rise to an evil view: that an arahant, after death, does not exist |
SN 22:85
I have heard that on one occasion Ven. Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now, at that time this evil viewpoint [diṭṭhigata] had arisen to Ven. Yamaka: “As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.” A large number of monks heard, “They say that this evil viewpoint has arisen to Ven. Yamaka: ‘As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.’” So they went to Ven. Yamaka and on arrival exchanged courteous greetings. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they said to Ven. Yamaka, “Is it true, friend Yamaka, that this evil viewpoint has arisen to you: ‘As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.’
“Yes, friends. As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.”
“Don’t say that, friend Yamaka. Don’t misrepresent the Blessed One. It’s not good to misrepresent the Blessed One, for the Blessed One would not say, ‘A monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.’”
But even though Ven. Yamaka was thus rebuked by those monks, he — from stubbornness & attachment — maintained his adherence to that evil viewpoint: ‘As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.’
When those monks could not pry Ven. Yamaka loose from his evil viewpoint, they got up from their seats and went to Ven. Sāriputta. On arrival they said to him: “Friend Sāriputta, this evil viewpoint has arisen to Ven. Yamaka: ‘As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.’ It would be good if you would go to Ven. Yamaka out of sympathy for his sake.”
Ven. Sāriputta consented by remaining silent.
Then, having left his seclusion in the late afternoon, Ven. Sāriputta went to Ven. Yamaka and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Yamaka, “Is it true, friend Yamaka, that this evil viewpoint has arisen to you: ‘As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.’
“Yes, friend Sāriputta. As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death.”
“What do you think, friend Yamaka? Is form constant or inconstant?”
“Inconstant, my friend.”
“And is that which is inconstant easeful or stressful?”
“Stressful, my friend.”
“And is it proper to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, my friend.”
“… Is feeling constant or inconstant?” — “Inconstant, my friend.” …
“… Is perception constant or inconstant?” — “Inconstant, my friend.” …
“… Are fabrications constant or inconstant?” — “Inconstant, my friend.” …
“Is consciousness constant or inconstant?
“Inconstant, my friend.”
“And is that which is inconstant easeful or stressful?”
“Stressful, my friend.”
“And is it proper to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, my friend.”
“Thus, friend Yamaka, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Any feeling whatsoever.…
“Any perception whatsoever.…
“Any fabrications whatsoever.…
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, friend Yamaka, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’
“What do you think, friend Yamaka? Do you regard form as the Tathāgata?”
“No, my friend.”
“Do you regard feeling as the Tathāgata?”
“No, my friend.”
“Do you regard perception as the Tathāgata?”
“No, my friend.”
“Do you regard fabrications as the Tathāgata?”
“No, my friend.”
“Do you regard consciousness as the Tathāgata?”
“No, my friend.”
“What do you think? Do you regard the Tathāgata as being in form? … Elsewhere than form? … In feeling? … Elsewhere than feeling? … In perception? … Elsewhere than perception? … In fabrications? … Elsewhere than fabrications? … In consciousness?… Elsewhere than consciousness?”
“No, my friend.”
“What do you think? Do you regard the Tathāgata as form-feeling-perception-fabrications-consciousness?”
“No, my friend.”
“Do you regard the Tathāgata as that which is without form, without feeling, without perception, without fabrications, without consciousness?”
“No, my friend.”
“And so, friend Yamaka — when you can’t pin down the Tathāgata as a truth or reality even in the present life — is it proper for you to declare, ‘As I understand the Teaching explained by the Blessed One, a monk with no more effluents, on the break-up of the body, is annihilated, perishes, & does not exist after death’?”
“Previously, friend Sāriputta, I did foolishly hold that evil viewpoint. But now, having heard your explanation of the Dhamma, I have abandoned that evil viewpoint and have broken through to the Dhamma.”
“Then, friend Yamaka, how would you answer if you are thus asked: ‘A monk, a worthy one, with no more effluents: What is he on the break-up of the body, after death?’”
“Thus asked, I would answer, ‘Form is inconstant… Feeling… Perception… Fabrications… Consciousness is inconstant. That which is inconstant is stressful. That which is stressful has ceased and gone to its end.”
“Very good, friend Yamaka. Very good. In that case I will give you an analogy for the sake of making your understanding of this point even greater. Suppose there were a householder or householder’s son — rich, wealthy, with many possessions — who was thoroughly well-guarded. Then suppose there came along a certain man, desiring what was not his benefit, desiring what was not his welfare, desiring his loss of security, desiring to kill him. The thought would occur to this man: ‘It would not be easy to kill this person by force. What if I were to sneak in and then kill him?’
“So he would go to the householder or householder’s son and say, ‘May you take me on as a servant, lord.’ With that, the householder or householder’s son would take the man on as a servant.
“Having been taken on as a servant, the man would rise in the morning before his master, go to bed in the evening only after his master, doing whatever his master ordered, always acting to please him, speaking politely to him. Then the householder or householder’s son would come to regard him as a friend & companion, and would fall into his trust. When the man realizes, ‘This householder or householder’s son trusts me,’ then encountering him in a solitary place, he would kill him with a sharp knife.
“Now what do you think, friend Yamaka? When that man went to the householder or householder’s son and said, ‘May you take me on as a servant, lord’: wasn’t he even then a murderer? And yet although he was a murderer, the householder or householder’s son did not know him as ‘my murderer.’ And when, taken on as a servant, he would rise in the morning before his master, go to bed in the evening only after his master, doing whatever his master ordered, always acting to please him, speaking politely to him: wasn’t he even then a murderer? And yet although he was a murderer, the householder or householder’s son did not know him as ‘my murderer.’ And when he encountered him in a solitary place and killed him with a sharp knife: wasn’t he even then a murderer? And yet although he was a murderer, the householder or householder’s son did not know him as ‘my murderer.’”
“Yes, my friend.”
“In the same way, an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
“He assumes feeling to be the self.…
“He assumes perception to be the self.…
“He assumes fabrications to be the self.…
“He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
“He does not discern inconstant form, as it has come to be, as ‘inconstant form.’ He does not discern inconstant feeling, as it has come to be, as ‘inconstant feeling.’ He does not discern inconstant perception.… He does not discern inconstant fabrications.… He does not discern inconstant consciousness, as it has come to be, as ‘inconstant consciousness.’
“He does not discern stressful form, as it has come to be, as ‘stressful form.’ He does not discern stressful feeling.… He does not discern stressful perception.… He does not discern stressful fabrications.… He does not discern stressful consciousness, as it has come to be, as ‘stressful consciousness.’
“He does not discern not-self form, as it has come to be, as ‘not-self form.’ He does not discern not-self feeling.… He does not discern not-self perception.… He does not discern not-self fabrications.… He does not discern not-self consciousness, as it has come to be, as ‘not-self consciousness.’
“He does not discern fabricated form, as it has come to be, as ‘fabricated form.’ He does not discern fabricated feeling.… He does not discern fabricated perception.… He does not discern fabricated fabrications.… He does not discern fabricated consciousness, as it has come to be, as ‘fabricated consciousness.’
“He does not discern murderous form, as it has come to be, as ‘murderous form.’ He does not discern murderous feeling.… He does not discern murderous perception.… He does not discern murderous fabrications.… He does not discern murderous consciousness, as it has come to be, as ‘murderous consciousness.’
“He gets attached to form, clings to form, & determines it to be ‘my self.’ He gets attached to feeling.… He gets attached to perception.… He gets attached to fabrications.… He gets attached to consciousness, clings to consciousness, & determines it to be ‘my self.’ These five clinging-aggregates — attached to, clung to — lead to his long-term loss & suffering.
“Now, the well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma — doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
“He doesn’t assume feeling to be the self.…
“He doesn’t assume perception to be the self.…
“He doesn’t assume fabrications to be the self.…
“He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
“He discerns inconstant form, as it has come to be, as ‘inconstant form.’ He discerns inconstant feeling.… He discerns inconstant perception.… He discerns inconstant fabrications.… He discerns inconstant consciousness, as it has come to be, as ‘inconstant consciousness.’
“He discerns stressful form, as it has come to be, as ‘stressful form.’ He discerns stressful feeling.… He discerns stressful perception.… He discerns stressful fabrications.… He discerns stressful consciousness, as it has come to be, as ‘stressful consciousness.’
“He discerns not-self form, as it has come to be, as ‘not-self form.’ He discerns not-self feeling.… He discerns not-self perception.… He discerns not-self fabrications.… He discerns not-self consciousness, as it has come to be, as ‘not-self consciousness.’
“He discerns fabricated form, as it has come to be, as ‘fabricated form.’ He discerns fabricated feeling.… He discerns fabricated perception.… He discerns fabricated fabrications.… He discerns fabricated consciousness, as it has come to be, as ‘fabricated consciousness.’
“He discerns murderous form, as it has come to be, as ‘murderous form.’ He discerns murderous feeling.… He discerns murderous perception.… He discerns murderous fabrications.… He discerns murderous consciousness, as it has come to be, as ‘murderous consciousness.’
“He does not get attached to form, does not cling to form, does not determine it to be ‘my self.’ He does not get attached to feeling.… He does not get attached to perception.… He does not get attached to fabrications.… He does not get attached to consciousness, does not cling to consciousness, does not determine it to be ‘my self.’ These five clinging-aggregates—not attached to, not clung to—lead to his long-term happiness & well-being.”
“Even so, friend Sāriputta, are those who have people like you as their companions in the holy life, teaching them, admonishing them out of sympathy, desiring their welfare. For now that I have heard this explanation of the Dhamma from you, my mind — through lack of clinging/sustenance — has been released from effluents.”
| 3 : 34 |
Anurādha Sutta :: To Anurādha |
| The Buddha teaches the Dhamma to a monk who thinks that, after death, a Tathāgata can be described as something other than existing, not existing, both, or neither |
SN 22:86
I have heard that on one occasion the Blessed One was staying near Vesāli, in the Great Forest, at the Hall of the Gabled Pavilion. At that time Ven. Anurādha was staying not far from the Blessed One in a wilderness hut.
Then a large number of wandering sectarians went to Ven. Anurādha and on arrival exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they said to Ven. Anurādha, “Friend Anurādha, the Tathāgata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described with (one of) these four positions: The Tathāgata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death.”
When this was said, Ven. Anurādha said to the wandering sectarians, “Friends, the Tathāgata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described otherwise than with these four positions: The Tathāgata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death.”
When this was said, the wandering sectarians said to Ven. Anurādha, “This monk is either a newcomer, not long gone forth, or else an elder who is foolish & inexperienced.” So the wandering sectarians, addressing Ven. Anurādha as they would a newcomer or a fool, got up from their seats and left.
Then not long after the wandering sectarians had left, this thought occurred to Ven. Anurādha: “If I am questioned again by those wandering sectarians, how will I answer in such a way that will I speak in line with what the Blessed One has said, will not misrepresent the Blessed One with what is unfactual, will answer in line with the Dhamma, so that no one whose thinking is in line with the Dhamma will have grounds for criticizing me?”
Then Ven. Anurādha went to the Blessed One and on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One: “Just now I was staying not far from the Blessed One in a wilderness hut. Then a large number of wandering sectarians came and.… said to me, ‘Friend Anurādha, the Tathāgata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described with (one of) these four positions: The Tathāgata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death.’
“When this was said, I said to them, ‘Friends, the Tathāgata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described otherwise than with these four positions: The Tathāgata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death.’
“When this was said, the wandering sectarians said to me, ‘This monk is either a newcomer, not long gone forth, or else an elder who is foolish & inexperienced.’ So, addressing me as they would a newcomer or a fool, they got up from their seats and left.
“Then not long after the wandering sectarians had left, this thought occurred to me: ‘If I am questioned again by those wandering sectarians, how will I answer in such a way that will I speak in line with what the Blessed One has said, will not misrepresent the Blessed One with what is unfactual, will answer in line with the Dhamma, and no one whose thinking is in line with the Dhamma will have grounds for criticizing me?’”
“What do you think, Anurādha? Is form constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it proper to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“… Is feeling constant or inconstant?” — “Inconstant, lord.” …
“… Is perception constant or inconstant?” — “Inconstant, lord.” …
“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …
“Is consciousness constant or inconstant?
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it proper to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“Thus, Anurādha, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Any feeling whatsoever.…
“Any perception whatsoever.…
“Any fabrications whatsoever.…
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, Anurādha, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’
“What do you think, Anurādha? Do you regard form as the Tathāgata?”
“No, lord.”
“Do you regard feeling as the Tathāgata?”
“No, lord.”
“Do you regard perception as the Tathāgata?”
“No, lord.”
“Do you regard fabrications as the Tathāgata?”
“No, lord.”
“Do you regard consciousness as the Tathāgata?”
“No, lord.”
“What do you think, Anurādha? Do you regard the Tathāgata as being in form? … Elsewhere than form? … In feeling? … Elsewhere than feeling? … In perception? … Elsewhere than perception? … In fabrications? … Elsewhere than fabrications? … In consciousness? … Elsewhere than consciousness?”
“No, lord.”
“What do you think, Anurādha? Do you regard the Tathāgata as form-feeling-perception-fabrications-consciousness?”
“No, lord.”
“Do you regard the Tathāgata as that which is without form, without feeling, without perception, without fabrications, without consciousness?”
“No, lord.”
“And so, Anurādha — when you can’t pin down the Tathāgata as a truth or reality even in the present life — is it proper for you to declare, ‘Friends, the Tathāgata — the supreme man, the superlative man, attainer of the superlative attainment — being described, is described otherwise than with these four positions: The Tathāgata exists after death, does not exist after death, both does & does not exist after death, neither exists nor does not exist after death’?”
“No, lord.”
“Very good, Anurādha. Very good. Both formerly & now, it is only stress that I describe, and the cessation of stress.”
| 3 : 35 |
Assaji Sutta :: To Assaji |
| The Buddha teaches a sick monk who is concerned that he cannot attain the level of concentration he had before falling ill |
SN 22:88
I have heard that on one occasion the Blessed One was staying near Rājagaha, at the Squirrels’ Feeding Ground. And on that occasion Ven. Assaji was staying at Kassapaka’s Park, diseased, in pain, severely ill. Then Ven. Assaji said to his attendants, “Come, friends. Go to the Blessed One and, on arrival, pay homage to his feet with your head in my name and say, ‘Lord, the monk Assaji is diseased, in pain, severely ill. He pays homage with his head to the Blessed One’s feet.’ And then say: ‘It would be good, lord, if the Blessed One would visit the monk Assaji, out of sympathy for him.’”
Responding, “As you say, friend,” to Ven. Assaji, the monks went to the Blessed One and, on arrival, bowed down to him and sat to one side. As they were sitting there they said, “Lord, the monk Assaji is diseased, in pain, severely ill. He pays homage with his head to the Blessed One’s feet. And he says, ‘It would be good, lord, if the Blessed One would visit the monk Assaji, out of sympathy for him.’” The Blessed One acquiesced through silence.
Then the Blessed One, emerging from his seclusion in the evening,[
23] went to Ven.
Assaji. Ven.
Assaji saw the Blessed One coming from afar and, on seeing him, stirred from his bed. So the Blessed One said to him, “Enough,
Assaji. Don’t stir from your bed. There are these seats already arranged. I will sit there.”
The Blessed One sat down on an arranged seat. When he had sat down, he said to Ven. Assaji, “I hope you are getting better, Assaji. I hope you are comfortable. I hope that your pains are lessening and not increasing. I hope that there are signs of their lessening, and not of their increasing.”
“I am not getting better, lord. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.”
“I hope, Assaji, that you have no anxiety, no remorse.”
“Actually, lord, I have not just a little anxiety, not just a little remorse.”
“But I hope, Assaji, that you can’t fault yourself with regard to your virtue.”
“No, lord, I can’t fault myself with regard to my virtue.”
“But if you can’t fault yourself with regard to your virtue, then what is your anxiety? What is your remorse?”
“Lord, before when I was sick I dwelled calming bodily fabrications.[
24] But now I don’t gain that concentration. On not gaining that concentration, the thought occurs to me, ‘May I not decline!’”
“
Assaji, those contemplatives &
brāhmans for whom concentration is the essence, for whom concentration is the contemplative life[
25]: When they don’t gain concentration, the thought occurs to them, ‘May we not decline!’
“What do you think, Assaji? Is form constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it proper to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“… Is feeling constant or inconstant?” — “Inconstant, lord.” …
“… Is perception constant or inconstant?” — “Inconstant, lord.” …
“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …
“Is consciousness constant or inconstant?
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it proper to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“Seeing thus, Assaji, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’
“If sensing a feeling of pleasure, he discerns it as ‘inconstant.’ He discerns it as ‘not grasped at.’ He discerns it as ‘not relished.’ If sensing a feeling of pain, he discerns it as ‘inconstant.’ He discerns it as ‘not grasped at.’ He discerns it as ‘not relished.’ If sensing a feeling of neither pleasure nor pain, he discerns it as ‘inconstant.’ He discerns it as ‘not grasped at.’ He discerns it as ‘not relished.’
“If sensing a feeling of pleasure, he senses it disjoined from it. If sensing a feeling of pain, he senses it disjoined from it. If sensing a feeling of neither pleasure nor pain, he senses it disjoined from it. [He discerns it as ‘inconstant.’ He discerns it as ‘not grasped at.’ He discerns it as ‘not relished.’[[
26] If sensing a feeling limited to the body, he discerns, ‘I am sensing a feeling limited to the body.’ If sensing a feeling limited to life, he discerns, ‘I am sensing a feeling limited to life.’ He discerns, ‘With the break-up of the body, after the termination of life, all that is experienced, not being relished, will grow cold right here.’
“Just as an oil lamp would burn in dependence on oil & wick and, from the termination of the oil & wick, it would go out unnourished; in the same way, if sensing a feeling limited to the body, he discerns, ‘I am sensing a feeling limited to the body.’ If sensing a feeling limited to life, he discerns, ‘I am sensing a feeling limited to life.’ He discerns, ‘With the break-up of the body, after the termination of life, all that is experienced, not being relished, will grow cold right here.’”
| 3 : 36 |
Khemaka Sutta :: About Khemaka |
| How a non-returner views the issue of self |
SN 22:89
On one occasion many elder monks were staying near Kosambī at Ghosita’s monastery. And at that time Ven. Khemaka was staying at the Jujube Tree Park, diseased, in pain, severely ill. Then in the evening the elder monks left their seclusion and addressed Ven. Dāsaka, (saying,) “Come, friend Dāsaka. Go to the monk Khemaka and on arrival say to him, ‘The elders, friend Khemaka, say to you, “We hope you are getting better, friend. We hope you are comfortable. We hope that your pains are lessening and not increasing. We hope that there are signs of their lessening, and not of their increasing.”’”
Replying, “As you say, friends,” to the elder monks, Ven. Dāsaka went to Ven. Khemaka and on arrival said to him: “The elders, friend Khemaka, say to you, ‘We hope you are getting better, friend. We hope you are comfortable. We hope that your pains are lessening and not increasing. We hope that there are signs of their lessening, and not of their increasing.’”
“I am not getting better, my friend. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.”
Then Ven. Dāsaka went to the elder monks and, on arrival, said to them, “The monk Khemaka has said to me, ‘I am not getting better, my friend. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.’”
“Come, friend Dāsaka. Go to the monk Khemaka and on arrival say to him, ‘The elders, friend Khemaka, say to you, “Concerning these five clinging-aggregates described by the Blessed One—i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: Do you assume anything with regard to these five clinging-aggregates to be self or belonging to self?”’”
Replying, “As you say, friends,” to the elder monks, Ven. Dāsaka went to Ven. Khemaka and on arrival said to him, “The elders, friend Khemaka, say to you, ‘Concerning these five clinging-aggregates described by the Blessed One—i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: Do you assume anything with regard to these five clinging-aggregates to be self or belonging to self?’”
“Friend, concerning these five clinging-aggregates described by the Blessed One — i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: With regard to these five clinging-aggregates, there is nothing I assume to be self or belonging to self.”
Then Ven. Dāsaka went to the elder monks and, on arrival, said to them, “The monk Khemaka has said to me, ‘Friend, concerning these five clinging-aggregates described by the Blessed One — i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: With regard to these five clinging-aggregates, there is nothing I assume to be self or belonging to self.’”
“Come, friend Dāsaka. Go to the monk Khemaka and on arrival say to him, ‘The elders, friend Khemaka, say to you, “Concerning these five clinging-aggregates described by the Blessed One—i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: If, with regard to these five clinging-aggregates, Ven. Khemaka assumes nothing to be self or belonging to self, then Ven. Khemaka is an arahant, devoid of effluents.”’”
Replying, “As you say, friends,” to the elder monks, Ven. Dāsaka went to Ven. Khemaka and on arrival said to him, “The elders, friend Khemaka, say to you, ‘Concerning these five clinging-aggregates described by the Blessed One—i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: If, with regard to these five clinging-aggregates, Ven. Khemaka assumes nothing to be self or belonging to self, then Ven. Khemaka is an arahant, devoid of effluents.’”
“Friend, concerning these five clinging-aggregates described by the Blessed One — i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: With regard to these five clinging-aggregates, there is nothing I assume to be self or belonging to self, and yet I am not an arahant. With regard to these five clinging-aggregates, ‘I am’ has not been overcome, although I don’t assume that ‘I am this.’”
Then Ven. Dāsaka went to the elder monks and, on arrival, said to them, “The monk Khemaka has said to me, ‘Friend, concerning these five clinging-aggregates described by the Blessed One — i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: With regard to these five clinging-aggregates, there is nothing I assume to be self or belonging to self, and yet I am not an arahant. With regard to these five clinging-aggregates, “I am” has not been overcome, although I don’t assume that “I am this.”’”
“Come, friend Dāsaka. Go to the monk Khemaka and on arrival say to him, ‘The elders, friend Khemaka, say to you, “Friend Khemaka, this ‘I am’ of which you speak: what do you say ‘I am’? Do you say, ‘I am form,’ or do you say, ‘I am something other than form’? Do you say, ‘I am feeling… perception… fabrications… consciousness,’ or do you say, ‘I am something other than consciousness’? This ‘I am’ of which you speak: what do you say ‘I am’?”’”
Replying, “As you say, friends,” to the elder monks, Ven. Dāsaka went to Ven. Khemaka and on arrival said to him, “The elders, friend Khemaka, say to you, ‘Friend Khemaka, this “I am” of which you speak: what do you say “I am”? Do you say, “I am form,” or do you say, “I am something other than form”? Do you say, “I am feeling… perception… fabrications… consciousness,” or do you say, “I am something other than consciousness” ’? This “I am” of which you speak: what do you say “I am”?’”
“Enough, friend Dāsaka. What is accomplished by this running back & forth? Fetch me my staff. I will go to the elder monks myself.”
Then Ven. Khemaka, leaning on his staff, went to the elder monks and, on arrival, exchanged courteous greetings with them. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, the elder monks said to him, “Friend Khemaka, this ‘I am’ of which you speak: what do you say ‘I am’? Do you say, ‘I am form,’ or do you say, ‘I am something other than form’? Do you say, ‘I am feeling… perception… fabrications… consciousness,’ or do you say, ‘I am something other than consciousness’’? This ‘I am’ of which you speak: what do you say ‘I am’?”
“Friends, it’s not that I say ‘I am form,’ nor do I say ‘I am something other than form.’ It’s not that I say, ‘I am feeling… perception… fabrications… consciousness,’ nor do I say, ‘I am something other than consciousness.’ With regard to these five clinging-aggregates, ‘I am’ has not been overcome, although I don’t assume that ‘I am this.’
“It’s just like the scent of a blue, red, or white lotus: If someone were to call it the scent of a petal or the scent of the color or the scent of a filament, would he be speaking correctly?”
“No, friend.”
“Then how would he describe it if he were describing it correctly?”
“As the scent of the flower: That’s how he would describe it if he were describing it correctly.”
“In the same way, friends, it’s not that I say ‘I am form,’ nor do I say ‘I am other than form.’ It’s not that I say, ‘I am feeling… perception… fabrications… consciousness,’ nor do I say, ‘I am something other than consciousness.’ With regard to these five clinging-aggregates, ‘I am’ has not been overcome, although I don’t assume that ‘I am this.’
“Friends, even though a noble disciple has abandoned the five lower fetters, he still has with regard to the five clinging-aggregates a lingering residual ‘I am’ conceit, an ‘I am’ desire, an ‘I am’ obsession. But at a later time he keeps focusing on the phenomena of arising & passing away with regard to the five clinging-aggregates: ‘Such is form, such its origination, such its disappearance. Such is feeling.… Such is perception.… Such are fabrications.… Such is consciousness, such its origination, such its disappearance.’ As he keeps focusing on the arising & passing away of these five clinging-aggregates, the lingering residual ‘I am’ conceit, ‘I am’ desire, ‘I am’ obsession is fully obliterated.
“Just like a cloth, dirty & stained: Its owners give it over to a washerman, who scrubs it with salt earth or lye or cow-dung and then rinses it in clear water. Now even though the cloth is clean & spotless, it still has a lingering residual scent of salt earth or lye or cow-dung. The washerman gives it to the owners, the owners put it away in a scent-infused wicker hamper, and its lingering residual scent of salt earth, lye, or cow-dung is fully obliterated.
“In the same way, friends, even though a noble disciple has abandoned the five lower fetters, he still has with regard to the five clinging-aggregates a lingering residual ‘I am’ conceit, an ‘I am’ desire, an ‘I am’ obsession. But at a later time he keeps focusing on arising & passing away with regard to the five clinging-aggregates: ‘Such is form, such its origination, such its disappearance. Such is feeling.… Such is perception.… Such are fabrications.… Such is consciousness, such its origination, such its disappearance.’ As he keeps focusing on the arising & passing away of these five clinging-aggregates, the lingering residual ‘I am’ conceit, ‘I am’ desire, ‘I am’ obsession is fully obliterated.”
When this was said, the elder monks said to Ven. Khemaka, “We didn’t cross-examine Ven. Khemaka with the purpose of troubling him, just that (we thought) Ven. Khemaka is capable of declaring the Blessed One’s message, teaching it, describing it, setting it forth, revealing it, explaining it, making it plain — just as he has in fact declared it, taught it, described it, set it forth, revealed it, explained it, made it plain.”
That is what Ven. Khemaka said. Gratified, the elder monks delighted in his words. And while this explanation was being given, the minds of sixty-some monks, through lack of clinging/sustenance, were released from effluents — as was Ven. Khemaka’s.
| 3 : 37 |
Channa Sutta :: To Channa |
| Ven. Channa, after having been punished by the Buddha for his stubbornness, has a change of heart and seeks out Ven. Ānanda to hear the Dhamma |
SN 22:90
Passages in the Vinaya show that Ven. Channa — apparently, Prince Siddhattha’s horseman on the night of his Great Renunciation — was proud and obdurate. After becoming a monk, he was unwilling to accept instruction from any of the other monks. (See the origin stories to Saṅghādisesa 12 and Pācittiya 12.) DN 16 tells of how the Buddha, on the night of his parinibbāna, imposed the brahmā-punishment on him: he was to be left to his own ways without anyone to teach or correct him. According to Cv XI, news of this punishment so shocked Ven. Channa that he fainted. He then went off into seclusion and practiced diligently to the point of attaining arahantship. As Ven. Ānanda later told him, his attainment nullified the punishment. This sutta tells a different version of Channa’s change of heart.
* * *
On one occasion many elder monks were staying near Vārāṇasī in the Deer Park at Isipatana. Then in the evening Ven. Channa left his seclusion and, taking his key, went from dwelling to dwelling, saying to the elder monks, “May the venerable elders exhort me, may the venerable elders teach me, may the venerable elders give me a Dhamma talk so that I might see the Dhamma.”
When this was said, the elder monks said to Ven. Channa, “Form, friend Channa, is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. All fabrications are inconstant. All phenomena are not-self.”
Then the thought occurred to Ven. Channa, “I, too, think that form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant; form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self; all fabrications are inconstant; all phenomena are not-self. But still my mind does not leap up, grow confident, steadfast, & released [alternate reading: firm] in the pacification of all fabrications, the relinquishing of all acquisitions, the ending of craving, dispassion, cessation, unbinding. Instead, agitation & clinging arise, and my intellect pulls back, thinking, ‘But who, then, is my self?’ But this thought doesn’t occur to one who sees the Dhamma. So who might teach me the Dhamma so that I might see the Dhamma?”
Then the thought occurred to Ven. Channa, “This Ven. Ānanda is staying near Kosambī at Ghosita’s monastery. He has been praised by the Teacher and is esteemed by his observant companions in the holy life. He is capable of teaching me the Dhamma so that I might see the Dhamma, and I have sudden trust in him. Why don’t I go to Ven. Ānanda?”
So, setting his lodgings in order and taking his robes & bowl, Ven. Channa went to Kosambī to where Ven. Ānanda was staying at Ghosita’s monastery. On arrival, he exchanged courteous greetings with Ven. Ānanda. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he (told Ven. Ānanda what had happened and added), “May Ven. Ānanda exhort me, may Ven. Ānanda teach me, may Ven. Ānanda give me a Dhamma talk so that I might see the Dhamma.”
“Even this much makes me feel gratified & satisfied with Ven. Channa, that he opens up & breaks down his stubbornness. So lend ear, friend Channa. You are capable of understanding the Dhamma.”
Then a sudden great rapture & joy welled up in Ven. Channa at the thought, “So I am capable of understanding the Dhamma!”
“Face-to-face with the Blessed One have I heard this, friend Channa. Face-to-face with him have I learned the exhortation he gave to the monk Kaccāna Gotta [SN 12:15]: ‘By & large, Kaccāna, this world is supported by [takes as its object] a polarity, that of existence & non-existence. But when one sees the origination of the world as it has come to be with right discernment, “non-existence” with reference to the world does not occur to one. When one sees the cessation of the world as it has come to be with right discernment, “existence” with reference to the world does not occur to one.
“‘By & large, Kaccāna, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on “my self.” He has no uncertainty or doubt that, when there is arising, only stress is arising; and that when there is passing away, only stress is passing away. In this, one’s knowledge is independent of others. It is to this extent, Kaccāna, that there is right view.
“‘“Everything exists”: That is one extreme. “Everything doesn’t exist”: That is a second extreme. Avoiding these two extremes, the Tathāgata; teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications.
From fabrications as a requisite condition comes consciousness.
From consciousness as a requisite condition comes name-&-form.
From name-&-form as a requisite condition come the six sense media.
From the six sense media as a requisite condition comes contact.
From contact as a requisite condition comes feeling.
From feeling as a requisite condition comes craving.
From craving as a requisite condition comes clinging/sustenance.
From clinging/sustenance as a requisite condition comes becoming.
From becoming as a requisite condition comes birth.
From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
“‘Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/ sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.’’’
“That’s how it is, friend Ānanda, for those who have companions in the holy life like Ven. Ānanda — sympathetic, helpful, exhorting, & teaching. Just now, for me, listening to Ven. Ānanda’s Dhamma - teaching, has the Dhamma been penetrated.”
| 3 : 38 |
Nadī Sutta :: The River |
| Trying to hold onto the aggregates is like trying to hold onto grasses on the bank of a river as the current is sweeping you away |
SN 22:93
Near Sāvatthī. There the Blessed One said, “Monks, suppose there were a river, flowing down from the mountains, going far, its current swift, carrying everything with it, and—holding on to both banks — kāsa grasses, kusa grasses, reeds, vīraṇā grasses, & trees were growing. Then a man swept away by the current would grab hold of the kāsa grasses, but they would tear away, and so from that cause he would come to disaster. He would grab hold of the kusa grasses… the reeds… the vīraṇā grasses… the trees, but they would tear away, and so from that cause he would come to disaster.
“In the same way, there is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form. That form tears away from him, and so from that cause he would come to disaster.
“He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. That feeling tears away from him, and so from that cause he would come to disaster.
“He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. That perception tears away from him, and so from that cause he would come to disaster.
“He assumes fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. Those fabrications tear away from him, and so from that cause he would come to disaster.
“He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. That consciousness tears away from him, and so from that cause he would come to disaster.
“Now, what do you think, monks? Is form constant or inconstant?”
“Inconstant, lord.” …
“Is feeling constant or inconstant?”
“Inconstant, lord.” …
“Is perception constant or inconstant?”
“Inconstant, lord.” …
“Are fabrications constant or inconstant?”
“Inconstant, lord.” …
“Is consciousness constant or inconstant?”
“Inconstant, lord.” …
“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle, common or sublime; far or near: Every form is to be seen as it has come to be with right discernment: ‘This is not mine. This is not my self. This is not what I am.’
“Any feeling whatsoever.… Any perception whatsoever.… Any fabrications whatsoever.…
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle, common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
| 3 : 39 |
Puppha Sutta :: Flowers |
| What the Buddha describes as existing and not-existing |
SN 22:94
Many Indian Buddhist philosophers stated that conditioned phenomena can’t be described as existing, not existing, both, or neither. However, the Buddha actually stated that conditioned phenomena — inconstant, stressful, subject to change — do exist.
* * *
Near
Sāvatthī. There the Blessed One said, “Monks, it’s not that I dispute with the world, but that the world disputes with me. A proponent of the
Dhamma doesn’t dispute with anyone with regard to the world.[
27] Whatever is agreed upon by the wise as not existing in the world, of that I too say, ‘It doesn’t exist.’ Whatever is agreed upon by the wise as existing in the world, of that I too say, ‘It exists.’
“And what is agreed upon by the wise as not existing in the world that I too say, ‘It doesn’t exist’?
“Form that’s constant, permanent, eternal, not subject to change is agreed upon by the wise as not existing in the world, and I too say, ‘It doesn’t exist.’
“Feeling that’s constant, permanent, eternal, not subject to change is agreed upon by the wise as not existing in the world, and I too say, ‘It doesn’t exist.’
“Perception that’s constant, permanent, eternal, not subject to change is agreed upon by the wise as not existing in the world, and I too say, ‘It doesn’t exist.’
“Fabrications that are constant, permanent, eternal, not subject to change are agreed upon by the wise as not existing in the world, and I too say, ‘They don’t exist.’
“Consciousness that’s constant, permanent, eternal, not subject to change is agreed upon by the wise as not existing in the world, and I too say, ‘It doesn’t exist.’
“And what is agreed upon by the wise as existing in the world that I too say, ‘It exists’?
“Form that’s inconstant, stressful, subject to change is agreed upon by the wise as existing in the world, and I too say, ‘It exists.’
“Feeling that’s inconstant, stressful, subject to change is agreed upon by the wise as existing in the world, and I too say, ‘It exists.’
“Perception that’s inconstant, stressful, subject to change is agreed upon by the wise as existing in the world, and I too say, ‘It exists.’
“Fabrications that are inconstant, stressful, subject to change are agreed upon by the wise as existing in the world, and I too say, ‘They exist.’
“Consciousness that’s inconstant, stressful, subject to change is agreed upon by the wise as existing in the world, and I too say, ‘It exists.’[
28]
“Monks, there is a world-phenomenon in the world that the
Tathāgata directly awakens to, breaks through to. Directly awakening to & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain. And what is a world-phenomenon in the world that the
Tathāgata directly awakens to, breaks through to, that — directly awakening to & breaking through to it — he declares, teaches, describes, sets forth, reveals, explains, makes plain?[
29]
“Form is a world-phenomenon in the world that the Tathāgata directly awakens to, breaks through to. Directly awakening to & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain. Whoever — when that is being declared, taught, described, set forth, revealed, explained, & made plain by the Tathāgata — doesn’t know, doesn’t see, then what can I do for that fool, that run-of-the-mill person: blind, without eye-sight, not knowing, not seeing?
“Feeling is a world-phenomenon in the world.…
“Perception is a world-phenomenon in the world.…
“Fabrications are world-phenomena in the world.…
“Consciousness is a world-phenomenon in the world that the Tathāgata directly awakens to, breaks through to. Directly awakening to & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain. Whoever — when that is being declared, taught, described, set forth, revealed, explained, & made plain by the Tathāgata — doesn’t know, doesn’t see, then what can I do for that fool, that run-of-the-mill person: blind, without eye-sight, not knowing, not seeing?
“Monks, just as a blue, red, or white lotus — born in the water, grown up in the water — stands having risen above the water, unsmeared by the water; in the same way, the Tathāgata — born in the world, grown up in the world — dwells having conquered the world, unsmeared by the world.”
| 3 : 40 |
Pheṇa Sutta :: Foam |
| Five vivid similes for the insubstantial nature of the aggregates |
SN 22:95
On one occasion the Blessed One was staying among the Ayujjhans on the banks of the Ganges River. There he addressed the monks: “Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?
“Now suppose that in the autumn — when it’s raining in fat, heavy drops — a water bubble were to appear & disappear on the water, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a water bubble? In the same way, a monk sees, observes, & appropriately examines any feeling that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in feeling?
“Now suppose that in the last month of the hot season a mirage were shimmering, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a mirage? In the same way, a monk sees, observes, & appropriately examines any perception that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in perception?
“Now suppose that a man desiring heartwood, in quest of heartwood, seeking heartwood, were to go into a forest carrying a sharp ax. There he would see a large banana tree: straight, young, of enormous height. He would cut it at the root and, having cut it at the root, would chop off the top. Having chopped off the top, he would peel away the outer skin. Peeling away the outer skin, he wouldn’t even find sapwood, to say nothing of heartwood. Then a man with good eyesight would see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a banana tree? In the same way, a monk sees, observes, & appropriately examines any fabrications that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing them, observing them, & appropriately examining them — they would appear empty, void, without substance: for what substance would there be in fabrications?
“Now suppose that a magician or magician’s apprentice were to display a magic trick at a major intersection, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a magic trick? In the same way, a monk sees, observes, & appropriately examines any consciousness that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in consciousness?
“Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
“Form is like a glob of foam;
feeling, a bubble;
perception, a mirage;
fabrications, a banana tree;
consciousness, a magic trick —
this has been taught
by the Kinsman of the Sun.[
31]
However you observe them,
appropriately examine them,
they’re empty, void
to whoever sees them
appropriately.
Beginning with the body
as taught by the One
with profound discernment:
When abandoned by three things
— life, warmth, & consciousness —
form is rejected, cast aside.
When bereft of these
it lies thrown away,
senseless,
a meal for others.
That’s the way it goes:
It’s a magic trick,
an idiot’s babbling.
It’s said to be
a murderer.
32]
No substance here
is found.
Thus a monk, persistence aroused,
should view the aggregates
by day & by night,
mindful,
alert;
should discard all fetters;
should make himself
his own refuge;
should live as if
his head were on fire —
in hopes of the state
with no falling away.”
| 3 : 41 |
Gomaya Sutta :: Cow Dung |
| The Buddha reflects on the transiency of past glory |
SN 22:96
Near Sāvatthī. Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Lord, is there any form that is constant, permanent, eternal, not subject to change, that will stay just as it is for eternity? Is there any feeling… any perception… Are there any fabrications… Is there any consciousness that is constant, permanent, eternal, not subject to change, that will stay just as it is for eternity?”
“No, monk, there is no form… no feeling… no perception… there are no fabrications… there is no consciousness that is constant, permanent, eternal, not subject to change, that will stay just as it is for eternity.”
Then the Blessed One, picking up a tiny bit of cow dung, said to the monk, “There isn’t even this much gaining of a self-state [attabhāva-paṭilābho] that is constant, permanent, eternal, not subject to change, that will stay just as it is for eternity. If there were even this much gaining of a self-state that was constant, permanent, eternal, not subject to change, that would stay just as it is for eternity, then this living of the holy life for the right ending of suffering & stress would not be discerned. But because there isn’t even this much gaining of a self-state that is constant, permanent, eternal, not subject to change, that will stay just as it is for eternity, this living of the holy life for the right ending of suffering & stress is discerned.
“Once, monk, I was a head-anointed noble warrior king. When I was a head-anointed noble warrior king, I had 84,000 cities, the chief of which was the capital city, Kusāvati. I had 84,000 palaces, the chief of which was the Dhamma Palace. I had 84,000 peak-roofed halls, the chief of which was the Great Array Peak-roofed Hall. I had 84,000 thrones made of ivory, made of heartwood, made of gold, made of silver, each spread with a long-fleeced coverlet, a white wool coverlet, an embroidered coverlet, a rug of kadali-deer hide, with a canopy above, & red cushions on either side.
“I had 84,000 bull elephants with golden ornaments, golden banners, covered with nets of golden thread, the chief of which was the royal bull elephant Uposatha. I had 84,000 thoroughbred steeds with golden ornaments, golden banners, covered with nets of golden thread, the chief of which was the royal thoroughbred steed Valāhaka. I had 84,000 chariots with golden ornaments, golden banners, covered with nets of golden thread, the chief of which was the chariot Vejayanta.
“I had 84,000 gems, the chief of which was the treasure gem. I had 84,000 women, the chief of which was Queen Bhaddā. I had 84,000 noble-warrior vassals, the chief of which was the commander gem. I had 84,000 cows with tethers of fine jute & milk pails of bronze. I had 84,000 koṭis [ten-millions] of garments made of fine linen, fine silk, fine wool, or fine cotton. I had 84,000 serving dishes on which meals were served in the morning & in the evening.
“Of those 84,000 cities, there was only one that I resided in at any one time: Kusāvati, the capital. Of those 84,000 palaces, there was only one that I resided in at any one time: the Dhamma Palace. Of those 84,000 peak-roofed halls, there was only one that I resided in at any one time: the Great Array Peak-roofed Hall. Of those 84,000 thrones, there was only one that I used at any one time: one made of ivory, one made of heartwood, one made of gold, or one made of silver.
“Of those 84,000 bull elephants, there was only one that I rode at any one time: the royal bull elephant Uposatha. Of those 84,000 thoroughbred steeds, there was only one that I rode at any one time: the royal thoroughbred steed Valāhaka. Of those 84,000 chariots, there was only one that I rode at any one time: the chariot Vejayanta.
“Of those 84,000 women, there was only one that attended to me at any one time: a noble-warrior one or a half-brahman, half-noble-warrior one. Of those 84,000 koṭis of garments, there was only one that I wore at any one time: one made of fine linen, one made of fine silk, one made of fine wool, or one made of fine cotton. Of those 84,000 serving dishes, there was only one from which I ate at any one time a measure of rice & a suitable amount of curry.
“But now, monk, all those fabrications are past. Ceased. Changed. That’s how inconstant fabrications are, monk. That’s how impermanent fabrications are, monk. That’s how unreliable all
33] fabrications are, monk: enough to become disenchanted with all fabrications, enough to become dispassionate, enough to be released.”
| 3 : 42 |
Nakhasikhā Sutta :: The Tip of the Fingernail |
| There isn’t even a smidgen of any of the aggregates that lasts for eternity |
SN 22:97
Near Sāvatthī. Sitting to one side, a monk said to the Blessed One, “Lord, is there any form that is constant, lasting, eternal, not subject to change, that will stay just as it is for eternity? Is there any feeling… any perception… Are there any fabrications… Is there any consciousness that is constant, lasting, eternal, not subject to change, that will stay just as it is for eternity?”
“No, monk, there is no form… no feeling… no perception… there are no fabrications… there is no consciousness that is constant, lasting, eternal, not subject to change, that will stay just as it is for eternity.”
34]
Then the Blessed One, picking up a tiny bit of dust with the tip of his fingernail, said to the monk, “There isn’t even this much form that is constant, lasting, eternal, not subject to change, that will stay just as it is for eternity. If there were even this much form that was constant, lasting, eternal, not subject to change, that would stay just as it is for eternity, then this living of the holy life for the right ending of suffering & stress would not be discerned. But because there isn’t even this much form that is constant, lasting, eternal, not subject to change, that will stay just as it is for eternity, this living of the holy life for the right ending of suffering & stress is discerned.
“There isn’t even this much feeling.…
“There isn’t even this much perception.…
“There aren’t even this many fabrications.…
“There isn’t even this much consciousness that is constant, lasting, eternal, not subject to change, that will stay just as it is for eternity. If there were even this much consciousness that was constant, lasting, eternal, not subject to change, that would stay just as it is for eternity, then this living of the holy life for the right ending of suffering & stress would not be discerned. But because there isn’t even this much consciousness that is constant, lasting, eternal, not subject to change, that will stay just as it is for eternity, this living of the holy life for the right ending of suffering & stress is discerned.
“What do you think, monk? Is form constant or inconstant?” “Inconstant, lord.” “And is that which is inconstant easeful or stressful?” “Stressful, lord.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“… Is feeling constant or inconstant?” — “Inconstant, lord.” …
“… Is perception constant or inconstant?” — “Inconstant, lord.” …
“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …
“What do you think, monk? Is consciousness constant or inconstant?” “Inconstant, lord.” “And is that which is inconstant easeful or stressful?” “Stressful, lord.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“Thus, monk, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Any feeling whatsoever.…
“Any perception whatsoever.…
“Any fabrications whatsoever.…
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
| 3 : 43 |
Gaddūla Sutta :: The Leash (1) |
| As long as you cling to the aggregates, you keep running around them, like a dog on a leash, even after the Earth is consumed by flames |
SN 22:99
Near Sāvatthī. There the Blessed One said: “Monks, from an inconceivable beginning comes transmigration. A beginning point is not evident, although beings hindered by ignorance and fettered by craving are transmigrating & wandering on.
“There comes a time when the great ocean evaporates, dries up, & does not exist. But for beings — as long as they are hindered by ignorance, fettered by craving, transmigrating & wandering on — I don’t say that there is an end of suffering & stress.
“There comes a time when Sineru, king of mountains, is consumed with flame, is destroyed, & does not exist. But for beings — as long as they are hindered by ignorance, fettered by craving, transmigrating & wandering on — I don’t say that there is an end of suffering & stress.
“There comes a time when the great earth is consumed with flame, is destroyed, & does not exist. But for beings — as long as they are hindered by ignorance, fettered by craving, transmigrating & wandering on — I don’t say that there is an end of suffering & stress.
“Just as a dog, tied by a leash to a post or stake, keeps running around and circling around that very post or stake; in the same way, an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma — assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
“He assumes feeling to be the self.…
“He assumes perception to be the self.…
“He assumes fabrications to be the self.…
“He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
“He keeps running around and circling around that very form… that very feeling… that very perception… those very fabrications… that very consciousness. Running and circling around form… feeling… perception… fabrications… consciousness, he is not set loose from form, not set loose from feeling… from perception… from fabrications… not set loose from consciousness. He is not set loose from birth, aging, & death; from sorrows, lamentations, pains, distresses, & despairs. He is not set loose, I tell you, from suffering & stress.
“But a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma — doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
“He doesn’t assume feeling to be the self.…
“He doesn’t assume perception to be the self.…
“He doesn’t assume fabrications to be the self.…
“He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
“He doesn’t run around or circle around that very form… that very feeling… that very perception… those very fabrications… that very consciousness. He is set loose from form, set loose from feeling… from perception… from fabrications… set loose from consciousness. He is set loose from birth, aging, & death; from sorrows, lamentations, pains, distresses, & despairs. He is set loose, I tell you, from suffering & stress.”
| 3 : 44 |
Gaddūla Sutta :: The Leash (2) |
| As long as you cling to the aggregates, you keep running around them, like a dog on a leash, creating from them many variegated forms of delusion and suffering |
SN 22:100
Near Sāvatthī. There the Blessed One said: “Monks, from an inconceivable beginning comes transmigration. A beginning point is not evident, although beings hindered by ignorance and fettered by craving are transmigrating & wandering on.
“It’s just as when a dog is tied by a leash to a post or stake: If it walks, it walks right around that post or stake. If it stands, it stands right next to that post or stake. If it sits, it sits right next to that post or stake. If it lies down, it lies down right next to that post or stake.
“In the same way, an uninstructed run-of-the-mill person regards form as: ‘This is mine, this is my self, this is what I am.’ He regards feeling… perception… fabrications… consciousness as: ‘This is mine, this is my self, this is what I am.’ If he walks, he walks right around these five clinging-aggregates. If he stands, he stands right next to these five clinging-aggregates. If he sits, he sits right next to these five clinging-aggregates. If he lies down, he lies down right next to these five clinging-aggregates. Thus one should reflect on one’s mind with every moment: ‘For a long time has this mind been defiled by passion, aversion, & delusion.’ From the defilement of the mind are beings defiled. From the purification of the mind are beings purified.
“Monks, have you ever seen a moving-picture show?”
35]
“Yes, lord.”
“That moving-picture show was created by the mind. And this mind is even more variegated than a moving-picture show. Thus one should reflect on one’s mind with every moment: ‘For a long time has this mind been defiled by passion, aversion, & delusion.’ From the defilement of the mind are beings defiled. From the purification of the mind are beings purified.
“Monks, I can imagine no one group of beings more variegated than that of common animals. Common animals are created by mind. And the mind is even more variegated than common animals. Thus one should reflect on one’s mind with every moment: ‘For a long time has this mind been defiled by passion, aversion, & delusion.’ From the defilement of the mind are beings defiled. From the purification of the mind are beings purified.
“It’s just as when — there being dye, lac, yellow orpiment, indigo, or crimson — a dyer or painter would paint the picture of a woman or a man, complete in all its parts, on a well-polished panel or wall, or on a piece of cloth; in the same way, an uninstructed, run-of-the-mill person, when creating, creates nothing but form… feeling… perception… fabrications… consciousness.
“Now what do you think, monks? Is form constant or inconstant?” “Inconstant, lord.” “And is that which is inconstant easeful or stressful?” “Stressful, lord.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“… Is feeling constant or inconstant?” — “Inconstant, lord.” …
“… Is perception constant or inconstant?” — “Inconstant, lord.” …
“… Are fabrications constant or inconstant?” — “Inconstant, lord.” …
“What do you think, monks? Is consciousness constant or inconstant?” “Inconstant, lord.” “And is that which is inconstant easeful or stressful?” “Stressful, lord.” “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Any feeling whatsoever.…
“Any perception whatsoever.…
“Any fabrications whatsoever.…
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’
“Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
| 3 : 45 |
Nava Sutta :: The Ship |
| Two vivid similes for the practice, one illustrating the principle that results depend, not on wishing, but on actually doing the practice; the other illustrating the gradual nature of progress along the path |
SN 22:101
Near Sāvatthī. There the Blessed One said, “I tell you, monks: It is for one who knows & sees that there is the ending of effluents. For one who knows & sees what is there the ending of effluents? ‘Such is form, such its origination, such its passing away. Such is feeling.… Such is perception.… Such are fabrications.… Such is consciousness, such its origination, such its passing away.’ It is for one who knows & sees in this way that there is the ending of effluents.
“Even though this wish may occur to a monk who dwells without devoting himself to development—‘O that my mind might be released from effluents through lack of clinging!’—still his mind is not released from effluents through lack of clinging. Why is that? From lack of developing, it should be said. Lack of developing what? The four establishing of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for awakening, the noble eightfold path.35
“Suppose a hen has eight, ten, or twelve eggs: If she doesn’t cover them rightly, warm them rightly, or incubate them rightly, then even though this wish may occur to her — ‘O that my chicks might break through the egg shells with their spiked claws or beaks and hatch out safely!’ — still it is not possible that the chicks will break through the egg shells with their spiked claws or beaks and hatch out safely. Why is that? Because the hen has not covered them rightly, warmed them rightly, or incubated them rightly. In the same way, even though this wish may occur to a monk who dwells without devoting himself to development — ‘O that my mind might be released from effluents through lack of clinging!’ — still his mind is not released from effluents through lack of clinging. Why is that? From lack of developing, it should be said. Lack of developing what? The four establishing of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for awakening, the noble eightfold path.
“Even though this wish may not occur to a monk who dwells devoting himself to development — ‘O that my mind might be released from effluents through lack of clinging!’ — still his mind is released from effluents through lack of clinging. Why is that? From developing, it should be said. Developing what? The four establishing of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for awakening, the noble eightfold path.
“Suppose a hen has eight, ten, or twelve eggs that she covers rightly, warms rightly, & incubates rightly: Even though this wish may not occur to her — ‘O that my chicks might break through the egg shells with their spiked claws or beaks and hatch out safely!’ — still it is possible that the chicks will break through the egg shells with their spiked claws or beaks and hatch out safely. Why is that? Because the hen has covered them, warmed them, & incubated them rightly. In the same way, even though this wish may not occur to a monk who dwells devoting himself to development — ‘O that my mind might be released from effluents through lack of clinging!’ — still his mind is released from effluents through lack of clinging. Why is that? From developing, it should be said. Developing what? The four establishing of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for awakening, the noble eightfold path.
“Just as when a carpenter or carpenter’s apprentice sees the marks of his fingers or thumb on the handle of his adze but does not know, ‘Today my adze handle wore down this much, or yesterday it wore down that much, or the day before yesterday it wore down this much,’ still he knows it is worn through when it is worn through. In the same way, when a monk dwells devoting himself to development, he does not know, ‘Today my effluents wore down this much, or yesterday they wore down that much, or the day before yesterday they wore down this much,’ still he knows they are worn through when they are worn through.
“Just as when an ocean-going ship, rigged with masts & stays, after six months on the water, is left on shore for the winter: Its stays, weathered by the heat & wind, moistened by the clouds of the rainy season, easily wither & rot away. In the same way, when a monk dwells devoting himself to development, his fetters easily wither & rot away.”
| 3 : 46 |
Saññojana Sutta :: Fetters |
| The fetter defined |
SN 22:120
Near Sāvatthi. There the Blessed One said, “Monks, I will teaching you the phenomena that are conducive to fettering and the fetter. Listen & pay close attention. I will speak.”
“As you say, lord, the monks responded to him.
The Blessed One said, “And which are the phenomena conducive to fettering? And which is the fetter?
“Form, monks, is a phenomenon conducive to fettering. Whatever desire-passion is there, that is the fetter there.
“Feeling is a phenomenon conducive to fettering. Whatever desire-passion is there, that is the fetter there.
“Perception is a phenomenon conducive to fettering. Whatever desire-passion is there, that is the fetter there.
“Fabrications are phenomena conducive to fettering. Whatever desire-passion is there, that is the fetter there.
“Consciousness is a phenomenon conducive to fettering. Whatever desire-passion is there, that is the fetter there.
“These are called the phenomena conducive to fettering. This is the fetter.”
| 3 : 47 |
Upādāna Sutta :: Clinging |
| Clinging defined |
SN 22:121
Near Sāvatthī. There the Blessed One said, “Monks, I will teach you clingable phenomena & clinging. Listen & pay close attention. I will speak.”
“As you say, lord,” the monks responded to him.
The Blessed One said, “And which, monks, are clingable phenomena? Which is the clinging?
“Form is a clingable phenomenon. Whatever desire-passion is there, that is the clinging there.
“Feeling is a clingable phenomenon. Whatever desire-passion is there, that is the clinging there.
“Perception is a clingable phenomenon. Whatever desire-passion is there, that is the clinging there.
“Fabrications are clingable phenomena. Whatever desire-passion is there, that is the clinging there.
“Consciousness is a clingable phenomenon. Whatever desire-passion is there, that is the clinging there.
“These are called clingable phenomena. This is the clinging.”
| 3 : 48 |
Sīlavant Sutta :: Virtuous |
| How and why to attend appropriately to the aggregates at various stages of the path, even after full awakening |
SN 22:122
On one occasion Ven. Sāriputta & Ven. Mahā Koṭṭhita were staying near Vārāṇasī in the Deer Park at Isipatana. Then Ven. Mahā Koṭṭhita, emerging from his seclusion in the evening, went to Ven. Sāriputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sāriputta, “Sāriputta my friend, which things should a virtuous monk attend to in an appropriate way?”
“A virtuous monk, Koṭṭhita my friend, should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Which five? The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate. A virtuous monk should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a virtuous monk, attending in an appropriate way to these five clinging-aggregates as inconstant… not-self, would realize the fruit of stream-entry.”
“Then which things should a monk who has attained stream-entry attend to in an appropriate way?”
“A monk who has attained stream-entry should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained stream-entry, attending in an appropriate way to these five clinging-aggregates as inconstant… not-self, would realize the fruit of once-returning.”
“Then which things should a monk who has attained once-returning attend to in an appropriate way?”
“A monk who has attained once-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained once-returning, attending in an appropriate way to these five clinging-aggregates as inconstant… not-self, would realize the fruit of non-returning.”
“Then which things should a monk who has attained non-returning attend to in an appropriate way?”
“A monk who has attained non-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. For it is possible that a monk who has attained non-returning, attending in an appropriate way to these five clinging-aggregates as inconstant… not-self, would realize the fruit of arahantship.”
“Then which things should an arahant attend to in an appropriate way?”
“An arahant should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Although, for an arahant, there is nothing further to do, and nothing to add to what has been done, still these things — when developed & pursued — lead both to a pleasant abiding in the here & now and to mindfulness & alertness.”
| 3 : 49 |
Samudaya-dhamma Sutta :: Subject to Origination (1) |
| Ignorance defined |
SN 22:126
At Sāvatthī. Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “‘Ignorance, ignorance,’ it is said, lord. Which ignorance? And to what extent is one immersed in ignorance?”
“There is the case, monk, where an uninstructed run-of-the-mill person doesn’t discern, as it has come to be, form subject to origination as form subject to origination.
36] He doesn’t discern, as it has come to be, form subject to passing away as form subject to passing away. He doesn’t discern, as it has come to be, form subject to origination & passing away as form subject to origination & passing away.
“He doesn’t discern, as it has come to be, feeling subject to origination as feeling subject to origination. He doesn’t discern, as it has come to be, feeling subject to passing away as feeling subject to passing away. He doesn’t discern, as it has come to be, feeling subject to origination & passing away as feeling subject to origination & passing away.
“He doesn’t discern, as it has come to be, perception subject to origination as perception subject to origination. He doesn’t discern, as it has come to be, perception subject to passing away as perception subject to passing away. He doesn’t discern, as it has come to be, perception subject to origination & passing away as perception subject to origination & passing away.
“He doesn’t discern, as it they have come to be, fabrications subject to origination as fabrications subject to origination. He doesn’t discern, as they have come to be, fabrications subject to passing away as fabrications subject to passing away. He doesn’t discern, as they have come to be, fabrications subject to origination & passing away as fabrications subject to origination & passing away.
“He doesn’t discern, as it has come to be, consciousness subject to origination as consciousness subject to origination. He doesn’t discern, as it has come to be, consciousness subject to passing away as consciousness subject to passing away. He doesn’t discern, as it has come to be, consciousness subject to origination & passing away as consciousness subject to origination & passing away.
“This, monk, is called ignorance, and it’s to this extent that one is immersed in ignorance.”
| 3 : 50 |
Samudaya-dhamma Sutta :: Subject to Origination (2) |
| Clear knowing (vijjā) defined |
SN 22:127
At Sāvatthī. Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “‘Clear knowing, clear knowing,’ it is said, lord. Which clear knowing? And to what extent is one immersed in clear knowing?”
“There is the case, monk, where an instructed disciple of the noble ones discerns, as it has come to be, form subject to origination as form subject to origination. He discerns, as it has come to be, form subject to passing away as form subject to passing away. He discerns, as it has come to be, form subject to origination & passing away as form subject to origination & passing away.
“He discerns, as it has come to be, feeling subject to origination as feeling subject to origination. He discerns, as it has come to be, feeling subject to passing away as feeling subject to passing away. He discerns, as it has come to be, feeling subject to origination & passing away as feeling subject to origination & passing away.
“He discerns, as it has come to be, perception subject to origination as perception subject to origination. He discerns, as it has come to be, perception subject to passing away as perception subject to passing away. He discerns, as it has come to be, perception subject to origination & passing away as perception subject to origination & passing away.
“He discerns, as it they have come to be, fabrications subject to origination as fabrications subject to origination. He discerns, as they have come to be, fabrications subject to passing away as fabrications subject to passing away. He discerns, as they have come to be, fabrications subject to origination & passing away as fabrications subject to origination & passing away.
“He discerns, as it has come to be, consciousness subject to origination as consciousness subject to origination. He discerns, as it has come to be, consciousness subject to passing away as consciousness subject to passing away. He discerns, as it has come to be, consciousness subject to origination & passing away as consciousness subject to origination & passing away.
“This, monk, is called clear knowing, and it’s to this extent that one is immersed in clear knowing.”
| 3 : 51 |
Samudaya Sutta :: Origination (1) |
| Another definition of ignorance |
SN 22:131
On one occasion Ven. Sāriputta and Ven. Mahā Koṭṭhita were staying near Vārāṇasī in the Deer Park at Isipatana. As he was sitting to one side, Ven. Mahā Koṭṭhita said to Ven. Sāriputta, “‘Ignorance, ignorance,’ it is said, friend Sāriputta. Which ignorance? And to what extent is one immersed in ignorance?”
“There is the case, my friend, where an uninstructed, run-of-the-mill person doesn’t discern, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and the escape from — form.
“He doesn’t discern, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and the escape from — feeling.
“He doesn’t discern, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and the escape from — perception.
“He doesn’t discern, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and the escape from — fabrications.
“He doesn’t discern, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and the escape from — consciousness.
“This, my friend, is called ignorance, and it’s to this extent that one is immersed in ignorance.”
| 3 : 52 |
Samudaya Sutta :: Origination (2) |
| Another definition of clear knowing (vijjā) |
SN 22:132
On one occasion Ven. Sāriputta and Ven. Mahā Koṭṭhita were staying near Vārāṇasī in the Deer Park at Isipatana. As he was sitting to one side, Ven. Mahā Koṭṭhita said to Ven. Sāriputta, “‘Clear knowing, clear knowing,’ it is said, friend Sāriputta. Which clear knowing? And to what extent is one immersed in clear knowing?”
“There is the case, my friend, where an instructed disciple of the noble ones discerns, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and the escape from — form.
“He discerns, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and the escape from — feeling.
“He discerns, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and the escape from — perception.
“He discerns, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and the escape from — fabrications.
“He discerns, as they have come to be, the origination, the disappearance, the allure, the drawbacks of — and the escape from — consciousness.
“This, my friend, is called clear knowing, and it’s to this extent that one is immersed in clear knowing.”
| 3 : 53 |
Anicca Sutta :: Inconstant |
| What to abandon with regard to what’s inconstant |
SN 22:139
Near Sāvatthī. “Monks, whatever is inconstant, you should abandon desire-passion there. And what is inconstant?
“Form, monks, is inconstant. You should abandon desire-passion there.
“Feeling is inconstant. You should abandon desire-passion there.
“Perception is inconstant. You should abandon desire-passion there.
“Fabrications are inconstant. You should abandon desire-passion there.
“Consciousness is inconstant. You should abandon desire-passion there.
“Monks, whatever is inconstant, you should abandon desire-passion there.”
| 3 : 54 |
Dukkha Sutta :: Stressful |
| What to abandon with regard to what’s stressful |
SN 22:142
Near Sāvatthī. “Monks, whatever is stressful, you should abandon desire-passion there. And what is stressful?
“Form, monks, is stressful. You should abandon desire-passion there.
“Feeling is stressful. You should abandon desire-passion there.
“Perception is stressful. You should abandon desire-passion there.
“Fabrications are stressful. You should abandon desire-passion there.
“Consciousness is stressful. You should abandon desire-passion there.
“Monks, whatever is stressful, you should abandon desire-passion there.”
| 3 : 55 |
Anattā Sutta :: Not-self |
| What to abandon with regard to what’s not-self |
SN 22:145
Near Sāvatthī. “Monks, whatever is not-self, you should abandon desire-passion there. And what is not-self?
“Form, monks, is not-self. You should abandon desire-passion there.
“Feeling is not-self. You should abandon desire-passion there.
“Perception is not-self. You should abandon desire-passion there.
“Fabrications are not-self. You should abandon desire-passion there.
“Consciousness is not-self. You should abandon desire-passion there.
“Monks, whatever is not-self, you should abandon desire-passion there.”
| 3 : 56 |
Māra Sutta :: Mortality |
| How to see the aggregates rightly, and the purpose of seeing rightly |
SN 23:1
Near Sāvathī. Then Ven. Rādha went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “‘Māra, Māra,’ it is said, lord. To what extent is there said to be Māra?”
“Rādha, when there is form, there would be Māra (Mortality) or what mortalizes or what is mortalized. Therefore, Rādha, see form as ‘Māra’ or ‘mortalizing’ or ‘mortalized.’ See it as a disease, a cancer, an arrow, a misery, a great misery. Those who see it this way see it rightly.
“When there is feeling…
“When there is perception…
“When there are fabrications…
“When there is consciousness, there would be Māra (Mortality) or what mortalizes or what is mortalized. Therefore, Rādha, see consciousness as ‘Māra’ or ‘mortalizing’ or ‘mortalized.’ See it as a disease, a cancer, an arrow, a misery, a great misery. Those who see it this way see it rightly.
“But seeing rightly, lord, has what as its purpose?”
“Seeing rightly, Rādha, has disenchantment as its purpose.”
“And disenchantment, lord, has what as its purpose?”
“Disenchantment, Rādha, has dispassion as its purpose.”
“And dispassion, lord, has what as its purpose?”
“Dispassion, Rādha, has release as its purpose.”
“And release, lord, has what as its purpose?”
“Release, Rādha, has unbinding as its purpose.”
“And unbinding, lord, has what as its purpose?”
“The question has gone too far, Rādha. You can’t hold on up to the limit of questions, for this holy life is lived with unbinding as its foothold, with unbinding as its culmination, unbinding as its final end.”
| 3 : 57 |
Satta Sutta :: A Being |
| How we define ourselves as “beings,” and how to go beyond that self-definition |
SN 23:2
A number of discourses (among them, SN 35:191; AN 6:63) make the point that the mind is fettered, not by things like the five aggregates or the objects of the six senses, but by the act of passion & delight for them. There are two ways to try to cut through this fetter. One is to focus on the drawbacks of passion & delight in & of themselves, seeing clearly the stress & suffering they engender in the mind. The other is to analyze the objects of passion & delight in such a way that they no longer seem worthy of interest. This second approach is the one recommended in this discourse: when the Buddha talks of “smashing, scattering, & demolishing form (etc.) and making it unfit for play,” he is referring to the practice of analyzing form minutely into its component parts until it no longer seems a fit object for passion & delight. When all five aggregates can be treated in this way, the mind is left with no conditioned object to serve as a focal point for its passion, and so is released — at the very least — to the stage of awakening called non-return.
* * *
I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Ven. Rādha went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “‘A being,’ lord. ‘A being,’ it’s said. To what extent is one said to be ‘a being’?”
“Any desire, passion, delight, or craving for form, Rādha: when one is caught up [satta] there, tied up [visatta] there, one is said to be ‘a being [satta].’
“Any desire, passion, delight, or craving for feeling… perception… fabrications…
“Any desire, passion, delight, or craving for consciousness, Rādha: when one is caught up there, tied up there, one is said to be ‘a being.’
“Just as when boys or girls are playing with little sand castles (lit: dirt houses): as long as they are not free from passion, desire, love, thirst, fever, & craving for those little sand castles, that’s how long they have fun with those sand castles, enjoy them, treasure them, feel possessive of them. But when they become free from passion, desire, love, thirst, fever, & craving for those little sand castles, then they smash them, scatter them, demolish them with their hands or feet and make them unfit for play.
“In the same way, Rādha, you too should smash, scatter, & demolish form, and make it unfit for play. Practice for the ending of craving for form.
“You should smash, scatter, & demolish feeling, and make it unfit for play. Practice for the ending of craving for feeling.
“You should smash, scatter, & demolish perception, and make it unfit for play. Practice for the ending of craving for perception.
“You should smash, scatter, & demolish fabrications, and make them unfit for play. Practice for the ending of craving for fabrications.
“You should smash, scatter, & demolish consciousness and make it unfit for play. Practice for the ending of craving for consciousness—because the ending of craving, Rādha, is unbinding.”
| 3 : 58 |
Cakkhu Sutta :: The Eye |
| How we define ourselves as “beings,” and how to go beyond that self-definition |
SN 25:1
The ten
suttas in this
saṁyutta discuss the different ways that a faith-follower, a
Dhamma-follower, and a stream-enterer (
see MN 70) understand the inconstancy of different aspects of experience:
(1) the six sense bases;
(2) their objects;
(3) consciousness;
(4) contact;
(5) feeling;
(6) perception;
(7) intentions;
(8) craving;
(9) the six properties (earth, liquid, fire, wind, space, and consciousness); and
(10) the five aggregates
Near Sāvatthī. “Monks, the eye is inconstant, changeable, alterable. The ear… The nose… The tongue… The body… The mind is inconstant, changeable, alterable.
“One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening.”
See also: MN 70, SN 55:25
Forms
Near Sāvatthī. “Monks, forms are inconstant, changeable, alterable. Sounds.… Aromas.… Flavors.… Tactile sensations.… Ideas are inconstant, changeable, alterable.…
Consciousness
Near Sāvatthī. “Monks, eye-consciousness is inconstant, changeable, alterable. Ear-consciousness.… Nose-consciousness.… Tongue-consciousness.… Body-consciousness.… Intellect-consciousness is inconstant, changeable, alterable.…
Contact
Near Sāvatthī. “Monks, eye-contact is inconstant, changeable, alterable. Ear-contact.… Nose-contact.… Tongue-contact.… Body-contact.… Intellect-contact is inconstant, changeable, alterable…
Feeling
NearSāvatthī. “Monks, feeling born of eye-contact is inconstant, changeable, alterable. Feeling born of ear-contact.… Feeling born of nose-contact.… Feeling born of tongue-contact.… Feeling born of body-contact.… Feeling born of intellect-contact is inconstant, changeable, alterable…
Perception
Near Sāvatthī. “Monks, perception of forms is inconstant, changeable, alterable. Perception of sounds.… Perception of smells.… Perception of tastes.… Perception of tactile sensations.… Perception of ideas is inconstant, changeable, alterable.…
Intention
Near Sāvatthī. “Monks, intention for forms is inconstant, changeable, alterable. Intention for sounds.… Intention for smells.… Intention for tastes.… Intention for tactile sensations.… Intention for ideas is inconstant, changeable, alterable.…
Craving
Near Sāvatthī. “Monks, craving for forms is inconstant, changeable, alterable. Craving for sounds.… Craving for smells.… Craving for tastes.… Craving for tactile sensations.… Craving for ideas is inconstant, changeable, alterable.…
Properties
Near Sāvatthī. “Monks, the earth property is inconstant, changeable, alterable. The liquid property.… The fire property.… The wind property.… The space property.… The consciousness property is inconstant, changeable, alterable.…
Aggregates
Near Sāvatthī. “Monks, form is inconstant, changeable, alterable. Feeling.… Perception.… Fabrications.… Consciousness is inconstant, changeable, alterable.
| 3 : 59 |
Rūpa Sutta :: Forms |
| See description of SN 25:1, above |
SN 25:2
The Eye
Near Sāvatthī. “Monks, the eye is inconstant, changeable, alterable. The ear… The nose… The tongue… The body… The mind is inconstant, changeable, alterable.
Forms
Near Sāvatthī. “Monks, forms are inconstant, changeable, alterable. Sounds.… Aromas.… Flavors.… Tactile sensations.… Ideas are inconstant, changeable, alterable.…
“One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening.”
Consciousness
Near Sāvatthī. “Monks, eye-consciousness is inconstant, changeable, alterable. Ear-consciousness.… Nose-consciousness.… Tongue-consciousness.… Body-consciousness.… Intellect-consciousness is inconstant, changeable, alterable.…
Contact
Near Sāvatthī. “Monks, eye-contact is inconstant, changeable, alterable. Ear-contact.… Nose-contact.… Tongue-contact.… Body-contact.… Intellect-contact is inconstant, changeable, alterable…
Feeling
Near Sāvatthī. “Monks, feeling born of eye-contact is inconstant, changeable, alterable. Feeling born of ear-contact.… Feeling born of nose-contact.… Feeling born of tongue-contact.… Feeling born of body-contact.… Feeling born of intellect-contact is inconstant, changeable, alterable…
Perception
Near Sāvatthī. “Monks, perception of forms is inconstant, changeable, alterable. Perception of sounds.… Perception of smells.… Perception of tastes.… Perception of tactile sensations.… Perception of ideas is inconstant, changeable, alterable.…
Intention
Near Sāvatthī. “Monks, intention for forms is inconstant, changeable, alterable. Intention for sounds.… Intention for smells.… Intention for tastes.… Intention for tactile sensations.… Intention for ideas is inconstant, changeable, alterable.…
Craving
Near Sāvatthī. “Monks, craving for forms is inconstant, changeable, alterable. Craving for sounds.… Craving for smells.… Craving for tastes.… Craving for tactile sensations.… Craving for ideas is inconstant, changeable, alterable.…
Properties
Near Sāvatthī. “Monks, the earth property is inconstant, changeable, alterable. The liquid property.… The fire property.… The wind property.… The space property.… The consciousness property is inconstant, changeable, alterable.…
Aggregates
Near Sāvatthī. “Monks, form is inconstant, changeable, alterable. Feeling.… Perception.… Fabrications.… Consciousness is inconstant, changeable, alterable.
| 3 : 60 |
Viññāṇa Sutta :: Consciousness |
| See description of SN 25:1, above |
SN 25:3
The Eye
Near Sāvatthī. “Monks, the eye is inconstant, changeable, alterable. The ear… The nose… The tongue… The body… The mind is inconstant, changeable, alterable.
Forms
Near Sāvatthī. “Monks, forms are inconstant, changeable, alterable. Sounds.… Aromas.… Flavors.… Tactile sensations.… Ideas are inconstant, changeable, alterable.…
Consciousness
Near Sāvatthī. “Monks, eye-consciousness is inconstant, changeable, alterable. Ear-consciousness.… Nose-consciousness.… Tongue-consciousness.… Body-consciousness.… Intellect-consciousness is inconstant, changeable, alterable.…
“One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening.”
Contact
Near Sāvatthī. “Monks, eye-contact is inconstant, changeable, alterable. Ear-contact.… Nose-contact.… Tongue-contact.… Body-contact.… Intellect-contact is inconstant, changeable, alterable…
Feeling
Near Sāvatthī. “Monks, feeling born of eye-contact is inconstant, changeable, alterable. Feeling born of ear-contact.… Feeling born of nose-contact.… Feeling born of tongue-contact.… Feeling born of body-contact.… Feeling born of intellect-contact is inconstant, changeable, alterable…
Perception
Near Sāvatthī. “Monks, perception of forms is inconstant, changeable, alterable. Perception of sounds.… Perception of smells.… Perception of tastes.… Perception of tactile sensations.… Perception of ideas is inconstant, changeable, alterable.…
Intention
Near Sāvatthī. “Monks, intention for forms is inconstant, changeable, alterable. Intention for sounds.… Intention for smells.… Intention for tastes.… Intention for tactile sensations.… Intention for ideas is inconstant, changeable, alterable.…
Craving
Near Sāvatthī. “Monks, craving for forms is inconstant, changeable, alterable. Craving for sounds.… Craving for smells.… Craving for tastes.… Craving for tactile sensations.… Craving for ideas is inconstant, changeable, alterable.…
Properties
Near Sāvatthī. “Monks, the earth property is inconstant, changeable, alterable. The liquid property.… The fire property.… The wind property.… The space property.… The consciousness property is inconstant, changeable, alterable.…
Aggregates
Near Sāvatthī. “Monks, form is inconstant, changeable, alterable. Feeling.… Perception.… Fabrications.… Consciousness is inconstant, changeable, alterable.
| 3 : 61 |
Phassa Sutta :: Contact |
| See description of SN 25:1, above |
SN 25:4
The Eye
Near Sāvatthī. “Monks, the eye is inconstant, changeable, alterable. The ear… The nose… The tongue… The body… The mind is inconstant, changeable, alterable.
Forms
Near Sāvatthī. “Monks, the eye is inconstant, changeable, alterable. The ear… The nose… The tongue… The body… The mind is inconstant, changeable, alterable.
Forms
Near Sāvatthī. “Monks, forms are inconstant, changeable, alterable. Sounds.… Aromas.… Flavors.… Tactile sensations.… Ideas are inconstant, changeable, alterable.…
Consciousness
Near Sāvatthī. “Monks, eye-consciousness is inconstant, changeable, alterable. Ear-consciousness.… Nose-consciousness.… Tongue-consciousness.… Body-consciousness.… Intellect-consciousness is inconstant, changeable, alterable.…
Contact
Phassa Sutta (SN 25:4)
Near Sāvatthī. “Monks, eye-contact is inconstant, changeable, alterable. Ear-contact.… Nose-contact.… Tongue-contact.… Body-contact.… Intellect-contact is inconstant, changeable, alterable…
“One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening.”
Feeling
Near Sāvatthī. “Monks, feeling born of eye-contact is inconstant, changeable, alterable. Feeling born of ear-contact.… Feeling born of nose-contact.… Feeling born of tongue-contact.… Feeling born of body-contact.… Feeling born of intellect-contact is inconstant, changeable, alterable…
Perception
Near Sāvatthī. “Monks, perception of forms is inconstant, changeable, alterable. Perception of sounds.… Perception of smells.… Perception of tastes.… Perception of tactile sensations.… Perception of ideas is inconstant, changeable, alterable.…
Intention
Near Sāvatthī. “Monks, intention for forms is inconstant, changeable, alterable. Intention for sounds.… Intention for smells.… Intention for tastes.… Intention for tactile sensations.… Intention for ideas is inconstant, changeable, alterable.…
Craving
Near Sāvatthī. “Monks, craving for forms is inconstant, changeable, alterable. Craving for sounds.… Craving for smells.… Craving for tastes.… Craving for tactile sensations.… Craving for ideas is inconstant, changeable, alterable.…
Properties
Near Sāvatthī. “Monks, the earth property is inconstant, changeable, alterable. The liquid property.… The fire property.… The wind property.… The space property.… The consciousness property is inconstant, changeable, alterable.…
Aggregates
Near Sāvatthī. “Monks, form is inconstant, changeable, alterable. Feeling.… Perception.… Fabrications.… Consciousness is inconstant, changeable, alterable.
| 3 : 62 |
Saññā Sutta :: Perception |
| See description of SN 25:1, above |
SN 25:6
The Eye
Near Sāvatthī. “Monks, the eye is inconstant, changeable, alterable. The ear… The nose… The tongue… The body… The mind is inconstant, changeable, alterable.
Forms
Near Sāvatthī. “Monks, forms are inconstant, changeable, alterable. Sounds.… Aromas.… Flavors.… Tactile sensations.… Ideas are inconstant, changeable, alterable.…
Consciousness
Near Sāvatthī. “Monks, eye-consciousness is inconstant, changeable, alterable. Ear-consciousness.… Nose-consciousness.… Tongue-consciousness.… Body-consciousness.… Intellect-consciousness is inconstant, changeable, alterable.…
Contact
Near Sāvatthī. “Monks, eye-contact is inconstant, changeable, alterable. Ear-contact.… Nose-contact.… Tongue-contact.… Body-contact.… Intellect-contact is inconstant, changeable, alterable…
Feeling
Near Sāvatthī. “Monks, feeling born of eye-contact is inconstant, changeable, alterable. Feeling born of ear-contact.… Feeling born of nose-contact.… Feeling born of tongue-contact.… Feeling born of body-contact.… Feeling born of intellect-contact is inconstant, changeable, alterable…
Perception
Near Sāvatthī. “Monks, perception of forms is inconstant, changeable, alterable. Perception of sounds.… Perception of smells.… Perception of tastes.… Perception of tactile sensations.… Perception of ideas is inconstant, changeable, alterable.…
“One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening.”
Intention
Near Sāvatthī. “Monks, intention for forms is inconstant, changeable, alterable. Intention for sounds.… Intention for smells.… Intention for tastes.… Intention for tactile sensations.… Intention for ideas is inconstant, changeable, alterable.…
Craving
Near Sāvatthī. “Monks, craving for forms is inconstant, changeable, alterable. Craving for sounds.… Craving for smells.… Craving for tastes.… Craving for tactile sensations.… Craving for ideas is inconstant, changeable, alterable.…
Properties
Near Sāvatthī. “Monks, the earth property is inconstant, changeable, alterable. The liquid property.… The fire property.… The wind property.… The space property.… The consciousness property is inconstant, changeable, alterable.…
Aggregates
Near Sāvatthī. “Monks, form is inconstant, changeable, alterable. Feeling.… Perception.… Fabrications.… Consciousness is inconstant, changeable, alterable.
| 3 : 63 |
Cetanā Sutta :: Intention |
| See description of SN 25:1, above |
SN 25:7
The Eye
Near Sāvatthī. “Monks, the eye is inconstant, changeable, alterable. The ear… The nose… The tongue… The body… The mind is inconstant, changeable, alterable.
Forms
Near Sāvatthī. “Monks, forms are inconstant, changeable, alterable. Sounds.… Aromas.… Flavors.… Tactile sensations.… Ideas are inconstant, changeable, alterable.…
Consciousness
Near Sāvatthī. “Monks, eye-consciousness is inconstant, changeable, alterable. Ear-consciousness.… Nose-consciousness.… Tongue-consciousness.… Body-consciousness.… Intellect-consciousness is inconstant, changeable, alterable.…
Contact
Near Sāvatthī. “Monks, eye-contact is inconstant, changeable, alterable. Ear-contact.… Nose-contact.… Tongue-contact.… Body-contact.… Intellect-contact is inconstant, changeable, alterable…
Feeling
Near Sāvatthī. “Monks, feeling born of eye-contact is inconstant, changeable, alterable. Feeling born of ear-contact.… Feeling born of nose-contact.… Feeling born of tongue-contact.… Feeling born of body-contact.… Feeling born of intellect-contact is inconstant, changeable, alterable…
Perception
Near Sāvatthī. “Monks, perception of forms is inconstant, changeable, alterable. Perception of sounds.… Perception of smells.… Perception of tastes.… Perception of tactile sensations.… Perception of ideas is inconstant, changeable, alterable.…
Intention
Near Sāvatthī. “Monks, intention for forms is inconstant, changeable, alterable. Intention for sounds.… Intention for smells.… Intention for tastes.… Intention for tactile sensations.… Intention for ideas is inconstant, changeable, alterable.…
“One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening.”
Craving
Near Sāvatthī. “Monks, craving for forms is inconstant, changeable, alterable. Craving for sounds.… Craving for smells.… Craving for tastes.… Craving for tactile sensations.… Craving for ideas is inconstant, changeable, alterable.…
Properties
Near Sāvatthī. “Monks, the earth property is inconstant, changeable, alterable. The liquid property.… The fire property.… The wind property.… The space property.… The consciousness property is inconstant, changeable, alterable.…
Aggregates
Near Sāvatthī. “Monks, form is inconstant, changeable, alterable. Feeling.… Perception.… Fabrications.… Consciousness is inconstant, changeable, alterable.
| 3 : 64 |
Taṇhā Sutta :: Craving |
| See description of SN 25:1, above |
SN 25:8
The Eye
Near Sāvatthī. “Monks, the eye is inconstant, changeable, alterable. The ear… The nose… The tongue… The body… The mind is inconstant, changeable, alterable.
Forms
Near Sāvatthī. “Monks, forms are inconstant, changeable, alterable. Sounds.… Aromas.… Flavors.… Tactile sensations.… Ideas are inconstant, changeable, alterable.…
Consciousness
Near Sāvatthī. “Monks, eye-consciousness is inconstant, changeable, alterable. Ear-consciousness.… Nose-consciousness.… Tongue-consciousness.… Body-consciousness.… Intellect-consciousness is inconstant, changeable, alterable.…
Contact
Near Sāvatthī. “Monks, eye-contact is inconstant, changeable, alterable. Ear-contact.… Nose-contact.… Tongue-contact.… Body-contact.… Intellect-contact is inconstant, changeable, alterable…
Feeling
Near Sāvatthī. “Monks, feeling born of eye-contact is inconstant, changeable, alterable. Feeling born of ear-contact.… Feeling born of nose-contact.… Feeling born of tongue-contact.… Feeling born of body-contact.… Feeling born of intellect-contact is inconstant, changeable, alterable…
Perception
Near Sāvatthī. “Monks, perception of forms is inconstant, changeable, alterable. Perception of sounds.… Perception of smells.… Perception of tastes.… Perception of tactile sensations.… Perception of ideas is inconstant, changeable, alterable.…
Intention
Near Sāvatthī. “Monks, intention for forms is inconstant, changeable, alterable. Intention for sounds.… Intention for smells.… Intention for tastes.… Intention for tactile sensations.… Intention for ideas is inconstant, changeable, alterable.…
Craving
Near Sāvatthī. “Monks, craving for forms is inconstant, changeable, alterable. Craving for sounds.… Craving for smells.… Craving for tastes.… Craving for tactile sensations.… Craving for ideas is inconstant, changeable, alterable.…
“One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening.”
Properties
Near Sāvatthī. “Monks, the earth property is inconstant, changeable, alterable. The liquid property.… The fire property.… The wind property.… The space property.… The consciousness property is inconstant, changeable, alterable.…
Aggregates
Near Sāvatthī. “Monks, form is inconstant, changeable, alterable. Feeling.… Perception.… Fabrications.… Consciousness is inconstant, changeable, alterable.
| 3 : 65 |
Dhātu Sutta :: Properties |
| See description of SN 25:1, above |
SN 25:9
The Eye
Near Sāvatthī. “Monks, the eye is inconstant, changeable, alterable. The ear… The nose… The tongue… The body… The mind is inconstant, changeable, alterable.
Forms
Near Sāvatthī. “Monks, forms are inconstant, changeable, alterable. Sounds.… Aromas.… Flavors.… Tactile sensations.… Ideas are inconstant, changeable, alterable.…
Consciousness
Near Sāvatthī. “Monks, eye-consciousness is inconstant, changeable, alterable. Ear-consciousness.… Nose-consciousness.… Tongue-consciousness.… Body-consciousness.… Intellect-consciousness is inconstant, changeable, alterable.…
Contact
Near Sāvatthī. “Monks, eye-contact is inconstant, changeable, alterable. Ear-contact.… Nose-contact.… Tongue-contact.… Body-contact.… Intellect-contact is inconstant, changeable, alterable…
Feeling
Near Sāvatthī. “Monks, feeling born of eye-contact is inconstant, changeable, alterable. Feeling born of ear-contact.… Feeling born of nose-contact.… Feeling born of tongue-contact.… Feeling born of body-contact.… Feeling born of intellect-contact is inconstant, changeable, alterable…
Perception
Near Sāvatthī. “Monks, perception of forms is inconstant, changeable, alterable. Perception of sounds.… Perception of smells.… Perception of tastes.… Perception of tactile sensations.… Perception of ideas is inconstant, changeable, alterable.…
Intention
Near Sāvatthī. “Monks, intention for forms is inconstant, changeable, alterable. Intention for sounds.… Intention for smells.… Intention for tastes.… Intention for tactile sensations.… Intention for ideas is inconstant, changeable, alterable.…
Craving
Near Sāvatthī. “Monks, craving for forms is inconstant, changeable, alterable. Craving for sounds.… Craving for smells.… Craving for tastes.… Craving for tactile sensations.… Craving for ideas is inconstant, changeable, alterable.…
Properties
Near Sāvatthī. “Monks, the earth property is inconstant, changeable, alterable. The liquid property.… The fire property.… The wind property.… The space property.… The consciousness property is inconstant, changeable, alterable.…
“One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening.”
Aggregates
Near Sāvatthī. “Monks, form is inconstant, changeable, alterable. Feeling.… Perception.… Fabrications.… Consciousness is inconstant, changeable, alterable.
| 3 : 66 |
Khandha Sutta :: Aggregates |
| See description of SN 25:1, above |
SN 25:10
The Eye
Near Sāvatthī. “Monks, the eye is inconstant, changeable, alterable. The ear… The nose… The tongue… The body… The mind is inconstant, changeable, alterable.
Forms
Near Sāvatthī. “Monks, forms are inconstant, changeable, alterable. Sounds.… Aromas.… Flavors.… Tactile sensations.… Ideas are inconstant, changeable, alterable.…
Consciousness
Near Sāvatthī. “Monks, eye-consciousness is inconstant, changeable, alterable. Ear-consciousness.… Nose-consciousness.… Tongue-consciousness.… Body-consciousness.… Intellect-consciousness is inconstant, changeable, alterable.…
Contact
Near Sāvatthī. “Monks, eye-contact is inconstant, changeable, alterable. Ear-contact.… Nose-contact.… Tongue-contact.… Body-contact.… Intellect-contact is inconstant, changeable, alterable…
Feeling
Near Sāvatthī. “Monks, feeling born of eye-contact is inconstant, changeable, alterable. Feeling born of ear-contact.… Feeling born of nose-contact.… Feeling born of tongue-contact.… Feeling born of body-contact.… Feeling born of intellect-contact is inconstant, changeable, alterable…
Perception
Near Sāvatthī. “Monks, perception of forms is inconstant, changeable, alterable. Perception of sounds.… Perception of smells.… Perception of tastes.… Perception of tactile sensations.… Perception of ideas is inconstant, changeable, alterable.…
Intention
Near Sāvatthī. “Monks, intention for forms is inconstant, changeable, alterable. Intention for sounds.… Intention for smells.… Intention for tastes.… Intention for tactile sensations.… Intention for ideas is inconstant, changeable, alterable.…
Craving
Near Sāvatthī. “Monks, craving for forms is inconstant, changeable, alterable. Craving for sounds.… Craving for smells.… Craving for tastes.… Craving for tactile sensations.… Craving for ideas is inconstant, changeable, alterable.…
Properties
Near Sāvatthī. “Monks, the earth property is inconstant, changeable, alterable. The liquid property.… The fire property.… The wind property.… The space property.… The consciousness property is inconstant, changeable, alterable.…
Aggregates
Near Sāvatthī. “Monks, form is inconstant, changeable, alterable. Feeling.… Perception.… Fabrications.… Consciousness is inconstant, changeable, alterable.
“One who has conviction & belief that these phenomena are this way is called a faith-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower: one who has entered the orderliness of rightness, entered the plane of people of integrity, transcended the plane of the run-of-the-mill. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts. He is incapable of passing away until he has realized the fruit of stream-entry.
“One who knows and sees that these phenomena are this way is called a stream-enterer, steadfast, never again destined for states of woe, headed for self-awakening.”
| 3 : 67 |
Cakkhu Sutta :: The Eye |
| See description of SN 25:1, above |
SN 27:1
The ten suttas in this saṁyutta discuss the benefits of overcoming passion-delight (another term for clinging — see SN 22:121) for different aspects of experience: (1) the six sense bases; (2) their objects; (3) consciousness; (4) contact; (5) feeling; (6) perception; (7) intentions; (8) craving; (9) the six properties (earth, liquid, fire, wind, space, and consciousness); and (10) the five aggregates
Near Sāvatthī. “Monks, any desire-passion with regard to the eye is a defilement of the mind. Any desire-passion with regard to the ear… the nose… the tongue… the body… the intellect is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.”39
| 3 : 68 |
Rūpa Sutta :: Forms |
| See description of SN 27:1, above |
SN 27:2
Near Sāvatthī. “Monks, any desire-passion with regard to forms is a defilement of the mind. Any desire-passion with regard to sounds… aromas… flavors… tactile sensations… ideas is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.”
| 3 : 69 |
Viññāṇa Sutta :: Consciousness |
| See description of SN 27:1, above |
SN 27:3
Near Sāvatthī. “Monks, any desire-passion with regard to eye-consciousness is a defilement of the mind. Any desire-passion with regard to ear-consciousness… nose-consciousness… tongue-consciousness… body-consciousness… intellect-consciousness is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.”
| 3 : 70 |
Phassa Sutta :: Contact |
| See description of SN 27:1, above |
SN 27:4
Near Sāvatthī. “Monks, any desire-passion with regard to contact at the eye is a defilement of the mind. Any desire-passion with regard to contact at the ear… contact at the nose… contact at the tongue… contact at the body… contact at the intellect is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.”
| 3 : 71 |
Vedanā Sutta :: Feeling |
| See description of SN 27:1, above |
SN 27:5
Near Sāvatthī. “Monks, any desire-passion with regard to feeling born of contact at the eye is a defilement of the mind. Any desire-passion with regard to feeling born of contact at the ear… feeling born of contact at the nose… feeling born of contact at the tongue… feeling born of contact at the body… feeling born of contact at the intellect is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.”
| 3 : 72 |
Saññā Sutta :: Perception |
| See description of SN 27:1, above |
SN 27:6
Near Sāvatthī. “Monks, any desire-passion with regard to perception (naming, labeling) of forms is a defilement of the mind. Any desire-passion with regard to perception of sounds… perception of aromas… perception of flavors… perception of tactile sensations… perception of ideas is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.”
| 3 : 73 |
Cetanā Sutta :: Intention |
| See description of SN 27:1, above |
SN 27:7
Near Sāvatthī. “Monks, any desire-passion with regard to intentions involving forms is a defilement of the mind. Any desire-passion with regard to intentions involving sounds… intentions involving aromas… intentions involving flavors… intentions involving tactile sensations… intentions involving ideas is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.”
| 3 : 74 |
Taṇhā Sutta :: Craving |
| See description of SN 27:1, above |
SN 27:8
Near Sāvatthī. “Monks, any desire-passion with regard to craving for forms is a defilement of the mind. Any desire-passion with regard to craving for sounds… craving for aromas… craving for flavors… craving for tactile sensations… craving for ideas is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.”
| 3 : 75 |
Dhātu Sutta :: Properties |
| See description of SN 27:1, above |
SN 27:9
Near Sāvatthī. “Monks, any desire-passion with regard to the earth property is a defilement of the mind. Any desire-passion with regard to the liquid property… the fire property… the wind property… the space property… the consciousness property is a defilement of the mind. When, with regard to these six bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.”
| 3 : 76 |
Khandha Sutta :: Aggregates |
| See description of SN 27:1, above |
SN 27:10
Near Sāvatthī. “Monks, any desire-passion with regard to form is a defilement of the mind. Any desire-passion with regard to feeling… perception… fabrications… consciousness is a defilement of the mind. When, with regard to these five bases, the defilements of awareness are abandoned, then the mind is inclined to renunciation. The mind fostered by renunciation feels malleable for the direct knowing of those qualities worth realizing.”