Sutta Pitaka
Saṃyutta Nikāya
Division II –– Nidāna
Book 12 –– Abhisamaya Saṃyutta
Chapter 3 –– Āhāra Vagga

Namo tassa bhagavato arahato sammā sambuddhassa

 

12. 3. 1.

(21) Dasabala I — Ten Powers I

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. “Monks, the Thus Gone One endowed with the ten powers and four confidences, commands the foremost place among gatherings roars the lion’s roar and sets the wheel of the Teaching rolling.

“This is matter, this is the arising of matter and this is the fading of matter. These are feelings, this is the arising of feelings and this is the fading of feelings. These are perceptions, this is the arising of perceptions and this is the fading of perceptions. These are determinations, this is the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness.”

“Thus when this is present, this comes to be, when this arises, this arise. When this is not present, this does not come to be, when this does not arise, this does not arise.”

3. “Since determinations are on account of ignorance, consciousness on account of determinations ... re ... This is the arising of the complete mass of unpleasantness.”

4. “With the cessation of ignorance without a remainder cease determinations. With the cessation of determinations cease consciousness. This is the cessation of the complete mass of unpleasantness.”

 

12. 3. 2.

(22) Dasabalā II — Ten Powers II

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. “Monks, the Thus Gone One endowed with the ten powers and four confidences, commands the foremost place among gatherings roars the lion’s roar and sets the wheel of the Teaching rolling.

“This is matter, this is the arising of matter and this is the fading of matter. These are feelings, this is the arising of feelings and this is the fading of feelings. These are perceptions, this is the arising of perceptions and this is the fading of perceptions. These are determinations, this is the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness.

“Thus when this is present, this comes to be, when this arises, this arises. When this is not present, this does not come to be, when this does not arise, this does not arise.

3. “Since determinations are on account of ignorance, consciousness on account of determinations ... re ... This is the arising of the complete mass of unpleasantness.

4. “With the cessation of ignorance without a remainder cease determinations. With the cessation of determinations cease consciousness. This is the cessation of the complete mass of unpleasantness.

5. “Monks, my Teaching is thus well declared, well explained, open, manifest and doubts are dispelled.

6. “Monks, when my Teaching is thus well declared, well explained, open, manifest, doubts dispelled, it is suitable that a clansman who has gone forth out of faith, should arouse effort, thinking let my skin, nerves and bones remain, may flesh and blood dry up. Without attaining, whatever could be attained by manly strength, manly effort, manly vigor I will not give up my effort.

7. “Monks, the lazy one lives unpleasantly drenched in demerit neglecting his own good. The one with aroused effort lives pleasantly secluded from demerit fulfilling his ideal.

8. “Monks, the highest cannot be attained miserably, it has to be attained excellently. Leading a holy life in the presence of the Teacher is leading a holy life of the finest quality. Therefore monks arouse effort to obtain the not yet obtained, to attain the not yet attained and to realize the not yet realized.

9. “In this way our holy life will not be barren, would be fruitful with results. From whomever we partake robes, morsel food dwellings and requisites when ill, their trifling things come to us would bring them great fruits and consequences.

10. “Monks, you should train thus, it is suitable for you, seeing your own good, to act diligently. Seeing the good of others to act diligently and seeing the good of both to act diligently.”

 

12. 3. 3.

(23) Upanisa ––

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. “Monks, I declare the destruction of desires knowing and seeing, not without.

3. “Monks, knowing and seeing what do desires get destroyed? This is matter, this is the arising of matter and this is the fading of matter. These are feelings, this is the arising of feelings and this is the fading of feelings. These are perceptions, this is the arising of perceptions and this is the fading of perceptions. These are determinations, this is the arising of determinations and this is the fading of determinations. This is consciousness, this is the arising of consciousness and this is the fading of consciousness. Knowing thus and seeing thus comes about the destruction of desires.

4. “Monks, I say, that knowledge arising to him about the destruction of desires is associated

5. “With what is the knowledge about the destruction of desires associated? The answer is release. Release too is associated.

6. “With what is release associated? The answer is fading. Fading too is associated.

7. “With what is fading associated? The answer is turning away. Turning away too is associated.

8. “With what is turning away associated? The answer is knowledge of things as they really are. Knowledge of things as they really are, too is associated.

9. “With what is knowledge of things as they really are associated? The answer is concentration. That too, is associated.

10. “With what is concentration associated? The answer is pleasantness. Pleasantness too is associated.

11. “With what is pleasantness associated? The answer is tranquility. Tranquility too is associated.

12. “With what is tranquility associated? The answer is emotions of delight. Emotions of delight too are associated.

13. “With what are emotions of delight associated? The answer is joy. Joy too is associated.

14. “With what is joy associated? The answer is faith. Faith too is associated.

15. “With what is faith associated? The answer is unpleasantness. It is also associated.

16. “With what is unpleasantness associated? The answer is birth. Birth too is associated.

17. “With what is birth associated? The answer is being. Being too is associated.

18. “With what is being associated? The answer is holding. Holding too is associated.

19. “With what is holding associated? The answer is craving. Craving too is associated.

20. “With what is craving associated? The answer is feelings. Feelings too are associated.

21. “With what are feelings associated? The answer is a contact. A contact too is associated.

22. “With what is a contact associated? The answer is the six spheres. The six spheres too are associated.

23. “With what are the six spheres associated? The answer is name and matter. Name and matter too are associated.

24. “With what are name and matter associated? The answer is consciousness. Consciousness too is associated.

25. “With what is consciousness associated? The answer is determinations. Determinations too are associated.

26. “With what are determinations associated? The answer is ignorance.

“Thus, monks, ignorance is associated with determinations, determinations with consciousness, consciousness with name and matter, name and matter with the six spheres, the six spheres with contact, contact with feelings, feelings with craving, craving with holding, holding with being, being with birth. Birth is associated with unpleasantness, unpleasantness with faith, faith with joy, joy with delight, delight with emotions of delight, emotions of delight with pleasantness, pleasantness with concentration, concentration with the knowledge of things as they really are, the knowledge of things as they really are, with turning away, turning away with fading, fading with release and release is associated with the knowledge of destruction.

27. “Monks, just as the rain drops that fall on top of the mountain course down to the lowlands, filling up the mountain grottoes, clefts and rivulets and then the water fills up the small ponds, large ponds small rivers and the large rivers, the sea and the great oceans

28. “In the same manner monks, ignorance is associated with determinations, determinations with consciousness, consciousness with name and matter, name and matter with the six spheres, the six spheres with contact, contact with feelings, feelings with craving, craving with holding, holding with being, being with birth. Birth is associated with unpleasantness, unpleasantness with faith, faith with joy, joy with delight, delight with emotions of delight, emotions of delight with pleasantness, pleasantness with concentration, concentration with the knowledge of things as they really are, the knowledge of things as they really are, with turning away, turning away with fading, fading with release and release is associated with the knowledge of destruction.

 

12. 3. 4.

(24) Aññatitthiya –– Wandering Ascetics With Other Beliefs

1. At one time the Blessed One was living in the squirrels’ sanctuary in the bamboo grove in Rajagaha.

I

2. Then venerable Sāriputta putting on robes in the morning and taking bowl and robes entered Rajagaha for the alms round.

3. Then it occurred to venerable Sāriputta: “It is too early to go for alms in Rajagaha; what if I go to the monastery of the wandering ascetics of other sects?”

4. Then venerable Sāriputta approached the monastery of the wandering ascetics of other sects, exchanged friendly greetings with them and sat on a side. Then those ascetics of other sects said thus to venerable Sāriputta:

5. “Friend Sāriputta, there are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason.

6. “Friend, Sāriputta, what is the view of the recluse Gotama? And how does he declare it. Explaining it how, are we agreeing with the recluse Gotama’s view according to the Teaching and make no blames for his view?”

7. “Friends, the Blessed One has said that unpleasantness is dependently arisen. Dependent on what is unpleasantness? Dependent on a contact. The Blessed One agrees with this view. Explaining the Blessed One’s view thus you do not make any rightful blames for his view.

8. “Friends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason too do so on account of a contact.

9. “Friends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason too will feel for it without a contact, is not possible.”

II

10. Venerable Ānanda heard this conversation between venerable Sāriputta and the wandering ascetics with other beliefs.

11. Venerable Ānanda having gone the alms round, after the meal, returning from the alms round approached the Blessed One, worshipped, sat on a side and related the complete conversation that occurred between venerable Sāriputta and the wandering ascetics.

12. The Blessed One said: “It is excellent Ānanda, as Sāriputta has rightfully explained unpleasantness is dependently arisen. Dependent on what is unpleasantness? Unpleasantness is dependent on a contact. I am of that view. Explaining it thus they do not make any rightful blames for my view.

13. “There Ānanda, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.

14. “Ānanda, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.

15. “Ānanda, once, I lived in this same squirrels’ sanctuary in the bamboo grove in Rajagaha.

16. “Then I put on robes in the morning and taking bowl and robes entered Rajagaha for the alms round.

17. “Then it occurred to me: ‘It is too early to go for alms in Rajagaha, what if I go to the monastery of the wandering ascetics of other sects.

18. “Then, Ānanda I approached the monastery of the wandering ascetics of other sects, exchanged friendly greetings with them and sat on a side. Then those ascetics of other sects said thus:

19. ‘Friend Gotama, there are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason.

20. ‘Friend, Gotama, what is your view? And how do you declare it. Explaining it how, are there no rightful blames?’

21. “Then Ānanda, I said to those wandering ascetics: ‘Friends, I have said that unpleasantness is dependently arisen. Dependent on what is unpleasantness? Dependent on a contact. I am of this view. Explaining it thus you do not make any rightful blames to my view.

22. ‘Friends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.

23. ‘Friends, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too will feel for it without a contact, is not possible.’

24. ‘It is wonderful and surprising, venerable sir, with a single word the complete meaning is given. Venerable sir, are there other ways of expressing this same meaning which when explained would become more and more deep in the essence and words.’

25. “Then, Ānanda, learn this, in this manner.”

III

26. “Venerable sir, if this is asked from me, ‘Friend Ānanda, to what is decay and death tied, from what do they originate and take birth, what is the root for their origin?’ I will explain it thus. ‘Friends, decay and death are tied to birth, they originate and take birth in birth and the root for their origin is birth.’

27. “Venerable sir, if this is asked from me, ‘Friend Ānanda, to what is birth tied, from what does it originate and take birth, what is the root for its origin?’ I will explain it thus. ‘Friends, birth is tied to being, it originates and takes birth in being and the root for its origin is being.’

28. “Venerable sir, if this is asked from me, ‘Friend Ānanda, to what is being tied, from what does it originate and take birth, what is the root for its origin?’ I will explain it thus. ‘Friends, being is tied to holding it originates and takes birth in holding and the root for its origin is holding.’

29-31. “Venerable sir, if this is asked from me, ‘Friend Ānanda, to what is holding ... re ... craving ... re ... feelings ... re ... contact ... tied, from what does it originate and take birth, what is the root for its origin?’ I will explain it thus. ‘Friends, contact is tied to the six spheres, it originates and takes birth in the six spheres and the root for their origin is the six spheres. With the cessation of the six spheres of contact without anything remaining, contact ceases. With the cessation of contact feelings cease. With the cessation of feelings craving cease. With the cessation of craving holding cease. With the cessation of holding being ceases. With the cessation of being, birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness, displeasure and distress cease. Thus ceases the complete mass of unpleasantness.”’

 

12. 3. 5.

(25) Bhumija –– Venerable Bhumija.

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

I

2. Venerable Bhumija getting up from his seclusion in the evening approached venerable Sāriputta, exchanged friendly greetings and sat on a side and said thus to venerable Sāriputta:

3. “Friend Sāriputta, there are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it comes about without a reason.

4. “Friend, Sāriputta, what is the view of the Blessed One Explaining it how, do we agree with the Blessed One’s view and do not make any rightful blames for his view?”

5. “Friend, the Blessed One has said that pleasantness and unpleasantness is dependently arisen. Dependent on what is pleasantness and unpleasantness? Dependent on a contact.This is the Blessed One’s view. Explaining it thus, there is no rightful blames for his view.

6. “Friend, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.

7. “Friend, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.”

II

8. Venerable Ānanda heard this conversation between venerable Sāriputta and venerable Bhumija.

9. Venerable Ānanda approached the Blessed One, worshipped, sat on a side and related the complete conversation that occurred between venerable Sāriputta and venerable Bhumija .

10. The Blessed One said: “It is excellent Ānanda, I have said that pleasantness and unpleasantness is dependently arisen. Dependent on what is pleasantness and unpleasantness? Pleasantness and unpleasantness is dependent on a contact. I am of that view. Explaining it thus there are no rightful blames for my view.

11. “There, Ānanda, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it happens without a reason too, do so, on account of a contact.

12. “Ānanda, the recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as pleasantness and unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.

13. “Ānanda, when bodily intentions [1] are intended, internal pleasant and unpleasant feelings arise. When verbal intentions [2] are intended, internal pleasant and unpleasant feelings arise. When mental intentions [3] are intended, internal pleasant and unpleasant feelings arise.

14. Ānanda, on account of ignorance or on its own these bodily intentions are intended and internal pleasant and unpleasant feelings rise. Ānanda, others too intend these bodily intentions on account of which arise internal pleasant and unpleasant feelings Ānanda, with awareness these bodily intentions are intended on account of which arise internal pleasant and unpleasant feelings. Ānanda, without awareness these bodily intentions are intended on account of which arise internal pleasant and unpleasant feelings.

14. Ānanda, on its own these verbal intentions are intended and internal pleasant and unpleasant feelings arise. Ānanda, others too intend these verbal intentions on account of which arise internal pleasant and unpleasant feelings

15. Ānanda, with awareness these verbal intentions are intended on account of which arise internal pleasant and unpleasant feelings. Ānanda, without awareness these verbal intentions are intended on account of which arise internal pleasant and unpleasant feelings.

16. Ānanda, on their own these mental intentions are intended and internal pleasant and unpleasant feelings rise. Ānanda, others too intend these verbal intentions on account of which arise internal pleasant and unpleasant feelings

17. Ānanda, with awareness these mental intentions are intended on account of which arise internal pleasant and unpleasant feelings.

18. Ānanda, without awareness these mental intentions are intended on account of which arise internal pleasant and unpleasant feelings.

19. Ānanda, in these six things ignorance has a say [4]. When ignorance ceases without anything to remain, that body on account of which arises internal pleasant and unpleasant feelings, is not present. Those thoughts on account of which rise internal pleasant and unpleasant feelings are not present. That mind on account of which rises internal pleasant and unpleasant feelings is not present. That field and desire are not present. That sphere and cause, on account of which rise, internal pleasant and unpleasant feelings are not present.

 

12. 3. 6.

(26) Upavāṇa –– Venerable Upavāṇa

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. Then venerable Upavāṇa approached the Blessed One, worshipped and sat on a side.

3. Sitting, venerable Upavāṇa said to the Blessed One: “Venerable sir, there are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by another. There are recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another. There are recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it comes about without a reason.

4. ‘‘Venerable sir, what is your view? And how do you declare it. Explaining it how, are there no rightful blames for the view?”

5. “Upavāṇa, I have said that unpleasantness is dependently arisen. Dependent on what is unpleasantness? Dependent on a contact. I am of this view. Explaining it thus, you do not blame, my view.

6. “Upavāṇa, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, do so, on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, do so on account of a contact. The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, do so on account of a contact.

7. “Upavāṇa, the recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself, will feel for it without a contact is not possible. The recluses and brahmins who point out the view of action, as unpleasantness is brought about by another, will feel for it, without a contact is not possible The recluses and brahmins who point out the view of action, as unpleasantness is brought about by oneself and another, will feel for it without a contact, is not possible The recluses and brahmins who point out the view of action, as unpleasantness is neither brought about by oneself nor another, it is without a reason too, will feel for it without a contact, is not possible.”

 

12. 3. 7.

(27) Paccayo –– Supports

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. From there, the Blessed One addressed the monks:

2. “Monks, determinations are supported by ignorance, consciousness is supported by determinations. Thus arise the complete mass of unpleasantness.

3. “Monks, what is decay and death?

“The decay seen in this and other category of beings in the form of broken teeth, signs of age, grey hair wrinkled skin, decrease of the life span, the decay of the mental faculties. This is called decay.

“The disappearing, moving away, breaking up, non evidence in time, the breaking up of the masses and laying down of the carcass of this and other category of beings is called death. Monks, that decay and this death is called decay and death.

4. “With the arising of birth arise decay and death and with the cessation of birth cease decay and death. This same Noble Eightfold Path is the path leading to the cessation of decay and death. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.

5. “Monks, what is birth?... re ...

6. “Monks, what is being? ... re ...

7. “Monks, what is holding? ... re ...

8. “Monks, what is craving> ... re ...

9. “Monks, what are feelings? ... re ...

10. “Monks, what is a contact? ... re ...

11. “Monks, what are the six spheres? ... re ...

12. “Monks, what is name and matter? ... re ...

13. “Monks, what is consciousness? ... re ...

14. “Monks, what are determinations? Monks determinations are threefold as bodily, verbal, and mental.

“With the arising of ignorance arise determinations, with the cessation of ignorance cease determinations. This same Noble Eightfold Path is the path leading to the cessation of determinations. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.

15. “Monks, when the noble disciple knows these are the supports, knows this is the arising of the supports, knows this is the cessation of the supports and knows this is the path leading to the cessation of supports, by that he is one endowed with vision. By that he is one come to this right Teaching. By that he sees this good Teaching. By that he is endowed with the knowledge of a trainer. By that he is endowed with the science of a trainer. By that he has entered the stream of the Teaching. By that he is endowed with the noble one’s penetrating knowledge. And by that he stands close to the door of deathlessness.

 

12. 3. 8.

(28) Bhikkhu –– Monks

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. From there the Blessed One addressed the monks:

3. “Here, monks, the monk knows decay and death, knows the arising of decay and death, knows the cessation of decay and death and knows the path leading to the cessation of decay and death.

4. “... knows birth ... re ...

5. “... knows being ... re ...

6. ”... knows holding ... re ...

7. ”... knows craving ... re ...

8. ”... knows feelings ... re ...

9. ”... knows contact ... re ...

10. ”... knows the six spheres ... re ...

11. ”... knows name and matter ... re ...

12. ”... knows consciousness ... re ...

13. “... knows determinations, their arising, their cessation and the path leading to their cessation.

14. “Monks, what is decay and death?

“The decay seen in this and other category of beings in the form of broken teeth, signs of age, grey hair wrinkled skin, decrease of the life span, the decay of the mental faculties. This is called decay.

“The disappearing, moving away, breaking up, non evidence in time, the breaking up of the masses and laying down of the carcass of this and other category of beings is called death. Monks, that decay and this death is called decay and death.

15. “With the arising of birth arise decay and death and with the cessation of birth cease decay and death. This same Noble Eightfold Path is the path leading to the cessation of decay and death. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.

16. “Monks, what is birth?... re ...

17. “Monks, what is being? ... re ...

18. “Monks, what is holding? ... re ...

19. “Monks, what is craving> ... re ...

20. “Monks, what are feelings? ... re ...

21. “Monks, what are contacts? ... re ...

22. “Monks, what are the six spheres? ... re ...

23. “Monks, what is name and matter? ... re ...

24. “Monks, what is consciousness? ... re ...

25. “Monks, what are determinations? Monks determinations are threefold, as bodily, verbal, and mental.

“With the arising of ignorance arise determinations, with the cessation of ignorance cease determinations. This same Noble Eightfold Path is the path leading to the cessation of determinations. That is right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration.

26. “Monks, when the monk knows this is decay and death, knows this is the arising of decay and death, knows this is the cessation of decay and death and knows this is the path leading to the cessation of decay and death.

27 –– 36. “... knows this is birth ... re ... being ... re ... holding ... re ... craving ... re ... feelings ... re ... contact ... re ... the six spheres ... re ... name and matter ... re ... consciousness ... re ... determinations, this is the arising of determinations, this is the cessation of determinations and this is the path leading to the cessation of determinations.

37. “Monks, to this is said the monk has come to right view. By that he is one endowed with vision. By that he is one come to this right Teaching. By that he sees this good Teaching. By that he is endowed with the knowledge of a trainer. By that he is endowed with the science of a trainer. By that he has entered the stream of the Teaching. By that he is endowed with the noble one’s penetrating knowledge. And by that he stands close to the door of deathlessness.

 

12. 3. 9.

(29) Samaṇabrāhmana I –– Recluses and Brahmins I

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. From there the Blessed One addressed the monks:

I

3-12. “Here, monks, whoever recluses and brahmins who do not know thoroughly decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death. do not know thoroughly birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ... determinations, their arising, their cessation and the path leading to their cessation.

13. “Monks, they are not my recluses or brahmins. Among recluses they cannot be reckoned as recluses, among brahmins they have not attained to the state of brahmins. And they will not attain to the state of a recluse or the state of a brahmin in this life.”

II

14-24. “Monks, whoever recluses and brahmins thoroughly know decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death. thoroughly know birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ... determinations, their arising, their cessation and the path leading to their cessation.

25. “Monks, they are my recluses and brahmins. Among recluses they can be reckoned as recluses, among brahmins they have attained to the state of brahmins. And they will attain to the state of a recluse or the state of a brahmin in this life.”

 

12. 3. 10.

(30) Samaṇabrāhmana II –– Recluses and Brahmins II

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. From there the Blessed One addressed the monks:

3. “Monks, whoever recluses and brahmins do not know decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death, have overcome decay and death is not a possibility.

4-12. “... do not know birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ...

13. “... do not know determinations, their arising, their cessation and the path leading to their cessation, have overcome determinations is not a possibility.

14. “Monks, whoever recluses and brahmins know decay and death, the arising of decay and death, the cessation of decay and death and the path leading to the cessation of decay and death, could have overcome decay and death is a possibility.

15-23. “... know birth ... re ... being ... re ...holding ... re ... craving ... re ...feelings ... re ...contact ... re ...the six spheres ... re ...name and matter ... re ... consciousness ... re ...

24. “‘... know determinations, their arising, their cessation and the path leading to their cessation, would have overcome determinations is a possibility.”

 

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Notes for sutta 12. 3. 5.

1. Bodily intentions ‘kāyasancetanā’ — ṭhe sixfold body is the eye and its sphere, the ear and ... re ... the nose ... re ... the tongue ... re ... the body ... re ... and the mind and its sphere. All intenions start at one or the other of these doors of contact. That is intentions, start with seeing, hearing, etc. [Go back]

2. Soon after intending follow thinking and internal speaking. Verbal intentions ‘vacisancetanā’ consist of all thinking, pondering,0 and internal speaking. This is the leading to action. The follow-up is feeling and perceiving. [Go back]

3. Mental intentions ‘manosancetanā’: mental intentions are the ensuing pleasant or unpleasant feelings and perceptions which lead to further and further activity on account of it. [Go back]

4. In these six things ignorance has a say, ‘emesu chasu dhammesu avijjā anupātitā’. According to the amount of ignorance prevalent, the activity at the six doors of mental contact goes on. As that ignorance decreases the activity at the six doors of mental contact become more and more refined and pure. [Go back]