Sutta Pitaka
Saṃyutta Nikāya
Division II –– Nidāna
Book 12 –– Abhisamaya Saṃyutta
Chapter 7 –– Mahā Vagga

Namo tassa bhagavato arahato sammā sambuddhassa

 

12. 7. 1.

(61) Assutavato I –– The Not learned Ordinary Man I

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

2. “Monks, it may happen that the not learned ordinary man would turn away, lose interest and be released from this body of the four elements.

3. “What is the reason? Monks, in this body of four elements, he sees the heaping up and the dwindling, the appropriating and discarding natures. Therefore the ordinary man turns away, loses interest and is released from this body of the four elements.

4. “Monks, there is no cause for the ordinary man to turn away, to lose interest and to be release from the mind, or the mentality or consciousness

5. “What is the reason? Monks, for a long time the ordinary man had clung to it, made it his own and touched it as ‘this is me, I am this and this is my self.’

“Therefore, for the ordinary man it is not sufficient to turn away, lose interest and be released from the mind, mentality or consciousness.

6. “It is suitable that the ordinary man should conclude, this body of the four elements is my self rather than the mind.

7. “What is the reason? Monks, he sees this body of the four elements maintain for, one year, two, three, four, five years, for ten, twenty, thirty, forty, fifty years, maintain for a hundred years and even more. As for this mind, or mentality or consciousness, night and day it rises as one thing and fades as another.

8. “Like the behavior of the monkey in the forest woodlands, releasing the hand with which he has taken hold of one branch to hold another, the mind or mentality or consciousness rises as one thing and fades as another night and day.

9. “Monks, the learned noble disciple reflects this same dependently arising nature, when this is present, this comes to be. With the rising of this, that rises. When this is not present, this does not come to be. With the cessation of this, this ceases. Such as on account of ignorance arise determinations. On account of determinations arises consciousness. Thus is the arising of the complete mass of unpleasantness.

10. “With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations consciousness ceases Thus is the ceasing, of the complete mass of unpleasantness.

11. “Monks, the learned noble disciple seeing thus turns away, even from matter Turns away from feelings, perceptions, determinations and even from consciousness. Turning away he fades. Fading he is released. When released knowledge arises, I am released. Then he knows, birth is destroyed, the holy life is lived, duties are done, there is nothing more to wish.”

 

12. 7. 2.

(62) Assutavato II –– The Not Learned Ordinary Man II

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

2. “Monks, it may happen that the not learned ordinary man would turn away, lose interest and be released from this body of the four elements.

3. “What is the reason? Monks, in this body of four elements, he sees the heaping up and the dwindling, the appropriating and discarding natures. Therefore the ordinary man turns away, loses interest and is released from this body of four elements.

4. “Monks, there is no cause for the ordinary man to turn away, lose interest and to release himself from the mind, or the mentality or consciousness

5. “What is the reason? Monks, for a long time the ordinary man had clung to it, made it his own and touched it as ‘this is me, I am this and this is my self.’

“Therefore, for the ordinary man it is not sufficient to turn away, lose interest and be released from the mind, mentality or consciousness.

6. “It is suitable that the ordinary man should conclude, this body of the four elements is my self rather than the mind.

7. “What is the reason? Monks, he sees this body of the four elements maintain for, one year, two, three, four, five years, for ten, twenty, thirty, forty, fifty years, maintain for a hundred years and even more. As for this mind, or mentality or consciousness, night and day it rises as one thing and fades as another.

8. “Monks, the learned noble disciple reflects this same dependently arising nature, when this is present, this comes to be. With the rising of this, that rises. When this is not present, this does not come to be. With the cessation of this, this ceases. Such as on account of ignorance arise determinations. On account of determinations arises consciousness. Thus is the arising of the complete mass of unpleasantness.

9. “Monks, a pleasant feeling arises on account of a pleasant contact, with the cessation of that pleasant contact the respective pleasant feeling ceases, and appeases.

10. “Monks, an unpleasant feeling arises on account of an unpleasant contact, with the cessation of that unpleasant contact the respective unpleasant feeling ceases, and appeases.

11. “Monks, a neither pleasant nor unpleasant feeling arises on account of a neither pleasant nor unpleasant contact, with the cessation of that neither unpleasant nor pleasant contact the respective neither pleasant nor unpleasant feeling ceases, and appeases.

12. “Monks, just as the coming together and the knocking of two pieces of wood causes fire to rise and with their falling apart and removal that warmth ceases and appeases

13. “In the same manner, monks, a pleasant feeling arises on account of a pleasant contact, with the cessation of that pleasant contact the respective pleasant feeling ceases, and appeases.

14. “An unpleasant feeling arises on account of an unpleasant contact, with the cessation of that unpleasant contact the respective unpleasant feeling ceases, and appeases.

15. “A neither pleasant nor unpleasant feeling arises on account of a neither pleasant nor unpleasant contact, with the cessation of that neither unpleasant nor pleasant contact the respective neither unpleasant nor pleasant feeling ceases, and appeases.

16. “Monks, the learned noble disciple seeing thus turns away, even from a contact. Turns away from feelings, perceptions, determinations and consciousness. Turning away fades. Fading he is released. When released knowledge arises, I am released. Then he knows, birth is destroyed, the holy life is lived, duties are done, nothing remains to be done.

 

12. 7. 3.

(63) Puttamaṃsa –– Son’s Flesh

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: “Monks!” Those monks replied: “Yes, venerable sir.” And the Blessed One said thus:

2. “Monks,ṭhese four are the supports for the upkeep of the born and for the protection of those to be born.

3. “What four? Hard or soft eatable food is the first, Contact is the second. Cogitation is third and consciousness is the fourth. Monks, the four of these are for the upkeep of the born and for the protection of those to be born.

4. “Monks, how should hard and soft eatable food be known?

5. “Monks, a couple had come to a desert path with little provisions and they have a single dearly loved son.

6. “Monks, the little provisions that this couple had brought, dwindled and finished. They had the desert path yet to cross.

7. “Monks, it occurred to this couple, the little provisions that we have brought, has dwindled and finished, there is the desert path yet to cross. What if we killed our dearly loved, only son prepared dried flesh and peppered meat and while eating the flesh of the son crossed the dessert, so that all three of us would not die.

8. “Monks, then the couple killed their dearly loved, only son prepared dried flesh and peppered meat and while eating the flesh of the son crossed the dessert. While eating the flesh of the son, they beat their breast and lamented. ‘Where is our dearly loved only son?’

9. “Monks, did they eat that food for pleasure, for intoxication, for adornment or for the sake of beauty?”

“Venerable sir, it’s for none of these.”

10. “Isn’t it to cross the dessert, that they ate that food?”

“Yes, it is, venerable sir.”

11. “Monks, I say, hard and soft eatables should be known in this manner. Monks, when hard and soft eatables are thoroughly known, the greed for the five strands of sense desires are thoroughly known When greed, for the five strands of sense desires are thoroughly known, the noble disciple has no bonds to return to this world again.

12. “Monks, how should the support contact be known?

13. Monks, a skinned cow, standing near a wall is bitten by insects living in the wall, standing near a tree is bitten by insects living in the tree, standing in the water is bitten by insects living in the water and standing in open space is bitten by insects living in the air. In the vicinity of whatever the skinned cow stands, she is bitten by the insects living there. Monks, I say, the support contact should be known in this manner.

14. “Monks, when the noble disciple thoroughly knows the support contact he thoroughly knows the threefold feelings. When the threefold feelings are thoroughly known, I say, the noble disciple has nothing further to do.

15. “Monks, how should the support cogitation be known?

16. “Monks, there is a pit of burning charcoal, without flames and without smoke to the height of a man. Then a man who does not want to die, loathes unpleasantness comes. Then two powerful men take hold of him by his limbs and pull him along to the burning pit of charcoal. This man’s intentions, wishes and aspirations are far away from what will happen to him.

17. “What is the reason? It occurs to that man: ‘I will be thrown into the pit of burning charcoal, by that I will meet death or deathly unpleasantness.’ Monks, I say cogitation should be known in this manner.

18. “Monks, when the support cogitation is thoroughly known the noble disciple thoroughly knows the threefold craving. When he knows the threefold craving, I say he has nothing further to do.

19. “Monks, how should the support consciousness be known?

20. “Monks, just as they take hold of a robber, an offender and show him to the king and tell: ‘Lord, this is a robber, an offender, mete him the punishment you desire.’ The king says: ‘Good ones, whip him one hundred times in the morning’. Then they whip him one hundred times in the morning.

21. At midday the king asks them: ‘Good ones how is he now?’ ‘Lord, he is alive.’ ‘Good ones, then whip him one hundred times at midday.’ Then they whip him one hundred times at midday.

22. “Then in the evening the king asks them: ‘Good ones how is he now?’ ‘Lord, he is alive.’ ‘Good ones, then whip him one hundred times in the evening.’ Then they whip him one hundred times in the evening.

23. ‘Monks, he being whipped three hundred times a day, would he feel unpleasant about it?” “Venerable sir, even with a single whipping he would feel unpleasant and distressed. Nothing is there to talk about, when whipped three hundred times.”

24. “Monks, I say that the support consciousness should be known in this manner.

25. “Monks, when the support consciousness is thoroughly known name and matter is thoroughly known. When name and matter is thoroughly known the noble disciple has nothing further to do.”

 

12. 7. 4.

(64) Atthirāgo –– There is Greed

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: “Monks!” Those monks replied: “Yes, venerable sir.” And the Blessed One said thus:

2. “Monks,ṭhese four are the supports for the upkeep of the born and for the protection of those to be born.

3. “What four? Hard or soft eatable food is the first, Contact is the second. Cogitation is third and consciousness is the fourth. Monks, these four are for the upkeep of the born and for the protection of those to be born.

4. “Monks, there is greed, interest and even craving, for hard and soft eatable food. Where craving is established, there consciousness grows and name and matter makes an appearance When there is an appearance of name and matter, determinations grow. When determinations grow there arise future rebirth, with birth, decay and death. Monks, when there is futurebirth, decay and death, I say it’s with grief, with troubles and with distress.

5. “Monks, there is greed, interest and even craving, for the support contact. re ...

6. “Monks, there is greed, interest and even craving, for the support cogitation ... re ...

7. “Monks, there is greed, interest and even craving, for the support consciousness. When craving is established, there consciousness grows. There, name and matter makes an appearance When name and matter appears there determinations grow. Where there is growth of determinations there, arise future rebirth, with birth, decay and death. Monks, when there is futurebirth, decay and death, I say it’s with grief, with troubles and with distress.

8. “Monks, just as a bleacher or painter who has paint or lacquer of white, blue, brown, a smooth surface, a wall or a piece of cloth would create the picture of a woman or man complete with all details

9. “In the same manner monks when there is greed and interest for hard and soft eatable food, there craving gets established and consciousness grows. Where there is establishment and growth of consciousness there, name and matter makes an appearance When name and matter appears there, is growth of determinations. Where there is growth of determinations there arise future rebirth, with birth, decay and death. Monks, when there is futurebirth, decay and death, I say it’s with grief, with troubles and with distress.

10. “In the same manner monks, when there is greed and interest for the support contact, there craving gets established and consciousness grows. re ...

11. “In the same manner monks, when there is greed and interest for the support cogitation there craving gets established and consciousness grows ... re ...

12. “In the same manner monks when there is greed and interest for the support consciousness, there craving gets established and consciousness grows. Where the growth of consciousness is established there name and matter makes an appearance. When name and matter appears there is growth of determinations. When there is growth of determinations there arise future rebirth, with birth, decay and death. Monks, when there is futurebirth, decay and death, I say it’s with grief, with troubles and with distress.

13. “Monks when there is no greed and interest for hard and soft eatable food there, craving does not get established and consciousness does not grow. Where there is no establishment and no growth of consciousness, there, name and matter does not make an appearance. When there is no appearance of name and matter, there, is no growth of determinations. Where there is no growth of determinations there is no arising of future rebirth. Without birth there is no decay and death. Monks, when there is no futurebirth, no decay and no death, I say it’s without grief, without troubles and without distress.

14. “Monls, when there is no greed and no interest for the support contact there craving does not get established and consciousness does not grow. re ...

15. “Monks, when there is no greed and no interest for the support cogitation there craving does not get established and consciousness does not grow ... re

16. “Monks when there is no greed and no interest for the support consciousness, there, craving does not get established and consciousness does not grow. Where there is no establishment and no growth of consciousness, there name and matter does not make an appearance. Where there is no appearance of name and matter, there is no growth of determinations. Where there is no growth of determinations there is no arising of future rebirth, with birth, decay and death. Monks, when there is no futurebirth, no decay and no death, I say it’s without grief, without troubles and without distress.

17. “Monks, a gabled house or a gabled hall has windows on the northern, southern and eastern walls, when the sun rises and the rays enter the house, where do they settle?”

“Venerable sir, they settle on the western wall”

18. “If there is no wall on the west, where do they settle?”

“Venerable sir, it settles on the earth.”

19. “If there is no earth, where do they settle?”

“Venerable sir, they settle on water.”

20. “If there is no water too where do they settle?”

“Venerable sir, they do not settle anywhere.”

21. “In the same manner monks when there is no greed and interest for hard and soft eatable food there, craving does not get established and consciousness does not grow ... re ...

22. Monks when there is no greed and interest for the support contact there, craving does not get established and consciousness does not grow ... re

23. Monks when there is no greed and interest for the support cogitation there, craving does not get established and consciousness does not grow ... re

24. In the same manner monks when there is no greed and no interest for the support consciousness, there craving does not get established and consciousness does not grow. Where there is no establishment and no growth of consciousness, there, name and matter does not make an appearance. Where there is no appearance of name and matter, there is no growth of determinations. Where there is no growth of determinations there is no arising of future rebirth, with birth, decay and death. Monks, when there is no futurebirth, no decay and no death, I say it’s without grief, without troubles and without distress.

 

12. 7. 5.

(65) Nagaraṃ — A City

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

2. “Monks, when I was not yet enlightened, when I was an aspirant for enlightenment, this thought occurred to me: ‘The worldling is in misery. Born he decays, dies, passes away and is born again. He does not know an escape from this misery. When will an escape from this misery of decay and death be evident?’

3. “Then, monks, it occurred to me-‘With the presence of what and on account of what, is decay and death?’

4. “I reflected this thoroughly and wisdom and realization dawned on me, the presence of birth and on account of birth there is decay and death.

5. Then, monks, it occurred to me, ‘With the presence of what and on account of what, is birth, ... re ... being, ... re ... holding, ... re ... craving, ... re ... feelings, ... re ... contacts, ... re ... six spheres, ... re ... name and matter?’

6. “I reflected this thoroughly and wisdom and realization dawned on me, the presence of consciousness on account of consciousness there is name and matter.

7. “Then monks, it occurred to me, ‘With the presence of what and on account of what, is consciousness?’

8. “I reflected this thoroughly and wisdom and realization dawned on me, when there is name and matter there is consciousness.

9. “Monks, then it occurred to me, ‘This consciousness turns back from name and matter, does not go beyond. It’s only this much, whether it is to diminish, to be produced, to die, to go away or to be born. That is, on account of name and matter is consciousness and on account of consciousness is name and matter. On account of name and matter are the six spheres and on account of the six spheres are contacts.’

“Thus is the arising, of the complete mass of unpleasantness.

10. “Then knowledge, wisdom and light arose to me never heard before, as this is the arising.

11. “Then monks, it occurred to me with the absence of what and the cessation of what is the cessation of decay and death.

12. “Then monks, when I thought and wisely considered, wisdom and realization dawned on me, the absence of birth is absence of decay and death. The cessation of birth is the cessation of decay and death.

13. “Then monks, it occurred to me with the absence of what is the absence of, birth, ... re ... being, ... re ... holding, ... re ... craving, ... re ... feelings, ... re ... contacts, ... re ... six spheres, ... re ... name and matter and with the cessation of what is the cessation of name and matter?

14. “Then, monks, when I thought and wisely considered, wisdom and realization dawned on me, with the absence of consciousness there is no name and matter. The cessation of consciousness is the cessation of name and matter.

15. “Then monks, it occurred to me with the absence of what and the cessation of what is the cessation of consciousness?

16. “Then, monks, when I thought and wisely considered, wisdom and realization dawned on me, the absence of name and matter is absence of consciousness. The cessation of name and matter is the cessation of consciousness.

17. “Then monks, it occurred to me: I have found the path for enlightenment, such as with the cessation of name and matter is the cessation of consciousness and with the cessation of consciousness is the cessation of name and matter. With the cessation of name and matter is the cessation of the six spheres. With the cessation of the six spheres is the cessation of contacts. This is the cessation of the complete mass of unpleasantness.

18. “Then knowledge, wisdom and light arose to me never heard before, as this is the cessation.

19. “Monks, like a man wandering in the declivity of the mountain forest seeing an ancient straightforward path, along which earlier humans had gone, follows it up and sees an ancient city and kingdom, with orchards, woodlands and ponds there people had lived in the past, embanked attractively.

20. “Then monks, he informs the king or the king’s minister: “Sir, know this, I was wandering in the declivity of the mountain forest and saw an ancient straightforward path, earlier humans had gone along that path. I followed it up and saw an ancient city and kingdom, with orchards, woodlands and ponds. There people had lived in the past, embanked attractively. Sir, create a city there.

21. “Then monks, the king or the king’s minister would create a city there and as time passed that city would become prosperous and opulent, full of people would become famous.

“In the same manner monks, I saw the ancient straightforward path along which the rightfully Enlightened Ones had gone

22. “Monks, what is that ancient straightforward path, along which the rightfully Enlightened Ones had gone? It is this same Noble Eightfold path of right view, ... re ... right concentration. Monks, this is the ancient straightforward path, along which the earlier rightfully Enlightened Ones had gone. Going along that path, I thoroughly recognized 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.

23-31. “Going along that path, I thoroughly recognized being, ... re ... holding, ... re ... craving, ... re ... feelings, ... re ... contacts, ... re ... the six spheres, ... re ... name and matter, ... re ... consciousness, ... re ...

32. “Going along that path, I thoroughly recognized determinations, the arising of determinations, the cessation of determinations and the path leading to the cessation of determinations.

33. “Thoroughly knowing I explained it to the monks, bhikkhunis, lay disciples male and female. Monks by that the holy life became prosperous, opulent, widespread and well-known among the people.”

 

12. 7. 6.

(66) Sammasaṃ –– Mastering the Teaching

1. At one time the Blessed One lived in the country of the Kurus, in a hamlet called Kammasadhamma.

2. From there the Blessed One addressed the monks, saying “Monks.”

Those Monks replied: “Yes, venerable sir.”

3. And the Blessed One said thus:

“Monks, do you master the Teaching internally?”

4. When this was asked a certain monk said to the Blessed One: “Venerable sir, I master the Teaching internally.”

5. “Monk, how do you master the Teaching internally?”

6. Then that monk explained it. The Blessed One was not pleased with his explanation.

7. Then venerable Ānanda said to the Blessed One: “Venerable sir, Blessed One this is the time to teach the internal mastering of the Teaching, hearing it from the Blessed One the monks will bear it in mind.”

8. “Then Ānanda, listen and attend carefully;” and venerable Ānanda replied, “Yes, venerable sir.”

9. The Blessed One said thus: “Here, monks, the monk mastering the Teaching internally, considers in this world, various kinds of unpleasantness arise from decay and death. What is the origin of this unpleasantness? Tied to what, arising from what, born from what and rooted in what, is this unpleasantness? When what is present is there decay and death. With the absence of what is there no decay and death? The various kinds of unpleasantness arising in the world as decay and death are tied to endearments, arise and are born from endearments, are rooted in endearments. With the presence of endearments there is decay and death. With the absence of endearments there is no decay and death. He knows decay and death, the arising of decay and death, the cessation of decay and death and he knows the path leading to the cessation of decay and death. Fallen to that method he leads a life accordingly.

“Monks, to this is called the monk has fallen to the method of rightfully destroying all unpleasantness through the cessation of decay and death.

10. “Further mastering the Teaching internally he, considers, these endearments what is their origin tied to what, arising from what, born from what and rooted in what, are endearments? When what is present are there endearments? With the absence of what are there no endearments? Mastering the Teaching he knows, endearments are tied to craving, arise and are born from craving, are rooted in craving. With the presence of craving there are endearments. With the absence of craving there are no endearments. He knows endearments, the arising of endearments, the cessation of endearments and he knows the profitable path leading to the cessation of endearments. Fallen to that method he leads a life accordingly.

“Monks, to this is called the monk has fallen to the method of rightfully destroying all unpleasantness through the cessation of endearments.

11. “Further mastering the Teaching internally he, considers, this craving where is it born and where does it fade? And mastering it he knows where ever there are agreeable welcomed forms there, craving arises and there craving fades. What are the agreeable and welcomed things in the world?

“In the world, the eye is agreeable and welcomed. There craving arises and fades

12-15. “In the world, the ear, ... re ... the nose, ... re ... the tongue, ... re ... the body, ... re ... There craving arises and fades.

16. “In the world, the mind is agreeable and welcomed. There craving arises and fades

17. “Monks, whoever recluses and brahmins in the past welcomed and saw these things in the world, as agreeable, permanent, pleasant, mine, healthy and appeasement, increased their craving.

18. “They that increased craving increased the substratum for futurebirth and increased unpleasantness. They that increased unpleasantness are not released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they are not released from unpleasantness.

19. “Monks, whoever recluses and brahmins in the future would welcome these things in the world, as agreeable, permanent, pleasant, mine, healthy and appeasement will increase their craving.

20. “They that would increase craving will increase the substratum for futurebirth and unpleasantness, they will not be released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they will not be released from unpleasantness.

21. “Monks, whoever recluses and brahmins at present, welcome and see these things in the world, as agreeable, permanent, pleasant, mine, healthy and appeasement, increase their craving.

22. “They that increase craving increase the substratum for futurebirth and increase unpleasantness. They that increase unpleasantness are not released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they are not released from unpleasantness.

23. “Monks, there is a colorful, sweet smelling, tasty drink mixed with poison, prepared in a mug. Then a man comes there, tired and thirsty, overcome by his thirst. Then they tell him: “Good one, there is this colorful, sweet smelling, tasty drink mixed with poison, prepared in a mug. If you like drink it. You will be pleased with the color, smell and the taste but drinking it you will meet death or deathly unpleasantness. Without rejecting and without proper consideration he would quickly drink it. And on account of it he would meet death or deathly unpleasantness.

24. “In the same manner monks, whoever recluses and brahmins in the past welcomed and saw these things in the world, as agreeable, permanent, pleasant, mine, healthy and appeasement, increased their craving.

25. “Monks, whoever recluses and brahmins in the future will welcome and see these things in the world, as agreeable, permanent, pleasant, mine, healthy and appeasing will increase their craving.

26. “Monks, whoever recluses and brahmins at present welcome and see these things in the world, as agreeable, permanent, pleasant, mine, healthy and appeasing, increase their craving.

27. They that increase craving increase unpleasantness. They are not released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they are not released from unpleasantness.

28. “Monks, whoever recluses and brahmins in the past did not welcome and saw these things in the world, as disagreeable, impermanent, unpleasant, not belonging to a self, unhealthy and not appeasing, dispelled craving.

“They that dispelled craving dispelled the substratum for futurebirth and dispelled unpleasantness. They that dispelled unpleasantness are released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they are released from unpleasantness.

29. “Monks, whoever recluses and brahmins in the future, would not welcome these things in the world, as agreeable, permanent, pleasant, mine, healthy and appeasement would dispel craving.

30. “They that dispel craving will dispel the substratum for futurebirth and unpleasantness, they will be released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they will be released from unpleasantness.

31. “Monks, whoever recluses and brahmins at present, do not welcome and see these things in the world, as agreeable, permanent, pleasant, mine, healthy and appeasing, dispel craving.

32. “They that dispel craving dispel the substratum for futurebirth and dispel unpleasantness. They that dispel unpleasantness are released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they are released from unpleasantness.

33. “Monks, there is a colorful, sweet smelling, tasty drink mixed with poison, prepared in a mug. Then a man comes there, tired and thirsty, overcome by his thirst. Then they tell him: “Good one, there is this colorful, sweet smelling, tasty drink mixed with poison, prepared in a mug. If you like drink it. You will be pleased with the color, smell and the taste but drinking it you will meet death or deathly unpleasantness.

34. “Then, monks, it occurs to this man: It is possible for me to discipline my self from the need to take intoxicants, the need to take drinks prepared from curd, salted drinks and from salted sour gruel It will be for my unpleasantness for a long time, if I drink it. I will not drink it, reflecting he rejected it, on account of it he did not meet death or deathly unpleasantness.

35. “In the same manner monks, whoever recluses and brahmins in the past did not welcome and saw these things in the world, as disagreeable, impermanent, unpleasant, not belonging to a self, unhealthy and without appeasement, dispelled craving.

36. “They that dispelled craving dispelled the substratum for futurebirth and dispelled unpleasantness. They that dispelled unpleasantness are released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they are released from unpleasantness.

37. “Monks, whoever recluses and brahmins in the future would not welcome these things in the world, as agreeable, permanent, pleasant, mine, healthy and appeasing would dispel craving.

38. “They that dispel craving will dispel the substratum for futurebirth and unpleasantness. They will be released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they will be released from unpleasantness.

39. “Monks, whoever recluses and brahmins at present, do not welcome and see these things in the world, as agreeable, permanent, pleasant, mine, healthy and appeasement, dispel craving.

40. “They that dispel craving, dispel the substratum for futurebirth and dispel unpleasantness. They that dispel unpleasantness are released from birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say they are released, from unpleasantness.

 

12. 7. 7.

(67) Naḷakalāpiyaṃ –– Bundles of Reeds

1. At one time venerable Sāriputta and venerable MahaKoṭṭhita lived in the deer park in Isipatana in Benares.

2. Venerable MahaKoṭṭhita getting up from his seclusion in the evening approached venerable Sāriputta, Exchanged friendly greetings and sat on a side.

3. Sitting on a side venerable MahaKoṭṭhita said to venerable Sāriputta: “Friend Sāriputta, is decay and death brought about by oneself, brought about by another, brought about by oneself and another or not brought about by oneself or another, does it come about without a reason?”

4. “Friend Koṭṭhita, decay and death is not brought about by oneself, not brought about by another, not brought about by oneself and another and not brought about by oneself or another, it does not come about without a reason. On account of birth comes decay and death.”

5. “Friend Sāriputta, is birth brought about by oneself, brought about by another, brought about by oneself and another or not brought about by oneself or another does it come about without a reason?”

6. “Friend Koṭṭhita, birth is not brought about by oneself, not brought about by another, not brought about by oneself and another and not brought about by oneself or another, it does not come about without a reason. Birth is on account of being.”

7-18. “Friend Sāriputta, is being, ... re ... is holding, ... re ... is craving, ... re ... are feelings, ... re ... are contacts, ... re ... are the six spheres not brought about by oneself, by another, by oneself and another or not brought about by oneself or another does it come about without a reason?”

19. “Friend Sāriputta, is name and matter brought about by oneself, brought about by another, brought about by oneself and another or not brought about by oneself or another does it come about without a reason?”

20. “Friend Koṭṭhita, name and matter is not brought about by oneself, not brought about by another, not brought about by oneself and another and not brought about by oneself or another, it does not come about without a reason. On account of consciousness is name and matter.”

21. “Friend Sāriputta, is consciousness brought about by oneself, brought about by another, brought about by oneself and another or not brought about by oneself or another does it come about without a reason?”

22. “Friend Koṭṭhita, consciousness is not brought about by oneself, not brought about by another, not brought about by oneself and another and not brought about by oneself or another, it does not come about without a reason. On account of name and matter, is consciousness”

23. “Friend Sāriputta, we know the words of venerable Sāriputta thus ‘Friend Koṭṭhita, name and matter is not brought about by oneself, not brought about by another, not brought about by oneself and another and not brought about by oneself or another, it does not come about without a reason. On account of consciousness is name and matter.’”

24. “And we know the words of venerable Sāriputta: ‘Friend Koṭṭhita, consciousness is not brought about by oneself, not brought about by another, not brought about by oneself and another and not brought about by oneself or another, it does not come about without a reason. On account of name and matter, is consciousness.’

25. “How should we know the meaning of these words of venerable Sāriputta?”

“I will give a comparison for this, for a certain wise one understands the meaning with a comparison.

26. “Friend, two bundles of reeds are made to stand supported by each other. In the same manner on account of name and matter is consciousness and on account of consciousness is name and matter. On account of name and matter, are the six spheres. On account of the six spheres are contacts. Thus is the arising of the complete mass of unpleasantness. Friend, if either of those bundles of reeds was pulled out, the other falls. Thus the cessation of name and matter is cessation of consciousness and the cessation of consciousness is the cessation of name and matter. With the cessation of name and matter is the cessation of the six spheres. With the cessation of the six spheres, is the cessation of contacts. Thus is the cessation of the complete mass of unpleasantness.”

27. “Indeed these words of venerable Sāriputta are wonderful and surprising. I delight in the words of venerable Sāriputta for these thirty six reasons.

28. “Friend, the monk teaching for the turning away, fading and cessation of decay and death is certainly an excellent Teacher, true to those words.

“Friend, the bhikkhu following up the teaching for the turning away, fading and cessation of decay and death is certainly one treading the path of the Teaching, true to those words.

“Friend, the bhikkhu who has turned away, faded and ceased from decay and death has certainly attained extinction here and now, true to those words.

29-38. “Friend, the monk teaching for the turning away, fading and cessation of being, ... re ... holding, ... re ... craving, ... re ... feelings, ... re ... contacts, ... re ... the six spheres, ... re ... name and matter, ... re ... consciousness, ... re ... determinations is certainly an excellent Teacher, true to those words.

39. “Friend, the monk teaching for the turning away, fading and cessation of ignorance is certainly an excellent Teacher, true to those words.

“Friend, the monk following up the teaching for the turning away, fading and cessation of ignorance is certainly one treading the path of the Teaching, true to those words.

“Friend, the monk who has turned away, faded and ceased from ignorance has certainly attained extinction here and now, true to those words.

 

12. 7. 8.

(68) Kosambi — In Kosambi

1. At one time venerable Musila, venerable Savittha, venerable Narada and venerable Ānanda lived in Gosita’s monastery in Kosambi.

I

2. Venerable Savittha said thus to venerable Musila: “Friend Musila, without faith, without a liking, without hearsay, without careful consideration, without forbearing with wrong view, from within, knowledge has arisen to venerable Musila that decay and death is on account of birth.”

3. “Friend Savittha, without faith, without a liking, without hearsay, without careful consideration, without forbearing with wrong view, I know and see that decay and death is on account of birth.”

4. “Friend Musila, without faith, without a liking, without hearsay, without careful consideration without forbearing with wrong view, from within knowledge has arisen to venerable Musila that on account of being is birth.”

5. “... that on account of holding is being”

6. “... that on account of craving is holding”

7. “... that on account of feelings is craving.

8. “... that on account of contacts, are feelings.

9. “... that on account of the six spheres, are contacts.

10. “... that on account of name and matter, are the six spheres

11. “... that on account of consciousness is name and matter

12. “... that on account of determinations is consciousness.

13. “... that on account of ignorance are determinations.

14. “Friend Savittha, without faith, without a liking, without hearsay, without careful consideration without forbearing with wrong view, I know and see that determinations are on account of ignorance.”

15. “Friend Musila, without faith, without a liking, without hearsay, without careful consideration without forbearing with wrong view, from within knowledge has arisen to venerable Musila that the cessation of birth is the cessation of decay and death.”

16. “Friend Savittha, without faith, without a liking, without hearsay, without careful consideration without forbearing with wrong view, I know and see, that the cessation of birth is the cessation of decay and death.”

17. “Friend Musila, without faith, without a liking, without hearsay, without careful consideration without forbearing with wrong view, from within knowledge has arisen to venerable Musila that the cessation of being is the cessation of birth”

18-24. “The cessation of holding is the cessation of being, ... re ... the cessation of craving is the cessation of holding, ... re ... the cessation of feelings is the cessation of craving, ... re ... the cessation of contacts is the cessation of feelings, ... re ... the cessation of the six spheres is the cessation of contacts ... re ... . the cessation of the six spheres is the cessation of contacts, ... re ... the cessation of name and matter is the cessation of the six spheres, ... re ... the cessation of consciousness is the cessation of name and matter, ... re ... the cessation of determinations is the cessation of consciousness, ... re ... the cessation of ignorance is the cessation of determinations.

25. “Friend Savittha, without faith, without a liking, without hearsay, without careful consideration without forbearing with wrong view, I know and see, that the cessation of ignorance, is the cessation of determinations.”

26. “Friend Musila, without faith, without a liking, without hearsay, without careful consideration without forbearing with wrong view, from within knowledge has arisen to venerable Musila that the cessation of being is extinction.”

27. “Friend Savittha, without faith, without a liking, without hearsay, without careful consideration without forbearing with wrong view, I know and see, that the cessation of being is extinction.”

28. “Then by that venerable Musila has destroyed desires.”

29. When this was said venerable Musila became silent.

II

30. Then venerable Narada said to venerable Savittha: “Good friend, Savittha, we have a question to ask, if you would explain it”

31. “Friend, Narada, ask your question, we will explain it.”

32-57. (repeat the paragraphs from 3-27) “Friend Savittha, without faith, without a liking, without hearsay, without careful consideration without forbearing with wrong view, I know and see, that the cessation of being is extinction.”

58. “Then by that venerable Narada has destroyed desires.”

59. “Friend, I thoroughly know, as it really is through right wisdom that the cessation of being is extinction, yet I am not a worthy one who has destroyed desires.

60. “Just as there is a well in the desert path without a rope or bucket. A man comes there, tired and thirsty, he looks at the water, knows that it is water but cannot touch it or drink it and experience it with the body.

61. I“n the same manner, friend, I thoroughly know, as it really is, through right wisdom that the cessation of being is extinction, yet I am not a worthy one who has destroyed desires.”

III

62. Then venerable Ānanda said to venerable Savittha: “Friend Savittha when you are of this view, what would you tell to venerable Narada?”

63. “Venerable Ānanda, with this view I have nothing to say to venerable Narada except that it is good and meritorious.

 

12. 7. 9.

(69) Upayanti –– The Approach

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: “Monks!” Those monks replied: “Yes, venerable sir.” And the Blessed One said thus:

3. “Monks, when the great ocean reaches high the great rivers get filled up. When the great rivers reach high the small rivers get filled up. When the small rivers reach high the large water holes get filled up. When the large water holes reach high the small water holes get filled up.

4. In the same manner monks, when ignorance reaches high determinations get filled up. When determinations reach high, consciousness gets filled up. When consciousness reaches high, name and matter get filled up. When name and matter reach high the six spheres get filled up. When the six spheres reach high contact gets filled up. When contact reaches high, feelings get filled up. When feelings reach high craving gets filled up. When craving reaches high holding gets filled up. When holding reaches high being gets filled up. When being reaches high birth gets filled up. When birth reaches high, decay and death get filled up.

5. Monks, when the great ocean recedes the great rivers recede When the great rivers dry up, the small rivers dry up. When the small rivers dry the large water holes dry up. The large water holes dry and the small water holes dry up.

6. In the same manner, monks, when ignorance decreases determinations decrease. When determinations decrease consciousness decreases When consciousness decreases, name and matter decrease When name and matter decrease the six spheres decrease. When the six spheres decrease contacts decrease When contacts decrease feelings decrease. When feelings decrease craving decreases. When craving decreases holding decreases. When holding decreases being decreases. When being decreases birth decreases. When birth decreases, decay and death decrease.

 

12. 7. 10.

(70) Susīmo –– The Wandering Ascetic Susīma

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

I

2. At that time the Blessed One was duly attended, esteemed, honored and revered and the Blessed One was a gainer of robes, morsel food, dwellings and requisites when ill.

3. The Community of monks too were duly attended, esteemed, honored and revered and were the gainers of robes, morsel food, dwellings and requisites when ill.

4. The wandering ascetics of other sects were not duly attended, not esteemed, not honored and not revered, were not the gainers of robes, morsel food, dwellings and requisites when ill.

II

5. At that time the wandering ascetic Susīma lived in Rajagaha with a large gathering of wandering ascetics.

6. Then the wandering ascetics who were in the gathering said to the wandering ascetic Susīma: “Friend Susīma, you lead the holy life in the dispensation of the Blessed One, learn his teaching and preach it to us. We will learn it and preach it to the lay disciples. By that we too will be duly attended, esteemed, honored and revered and will be the gainers of robes, morsel food, dwellings and requisites when ill.”

7. The wandering ascetic Susīma agreeing with the idea of his gathering approached venerable Ānanda, exchanged friendly greetings and sat on a side.

III

8. Sitting on a side the wandering ascetic Susīma said to venerable Ānanda: “Friend, I desire to lead the holy life in this dispensation.”

9. Then venerable Ānanda, approached the Blessed One with the wandering ascetic Susīma, worshipped the Blessed One and sat on a side.

10. Sitting on a side venerable Ānanda said to the Blessed One: “Venerable sir, this wandering ascetic Susīma says ‘Friend, Ānanda, I desire to lead the holy life in this dispensation.’”

11. “Then Ānanda, ordain Susīma.”

12. Susīma obtained the going forth and the higher ordination in the dispensation of the Blessed One.

13. At that time many monks were acknowledging that they had attained perfection in the presence of the Blessed One: “Birth is destroyed, the holy life is lived, duties are done, I know there is nothing more to wish.”

IV

14. Venerable Susīma heard a lot of monks declaring their perfection in the presence of the Blessed One as “Birth is destroyed, the holy life is lived, duties are done, I know there is nothing more to wish.”

15. Then venerable Susīma approached those monks, exchanged friendly greetings and sat on side.

16. Sitting venerable Susīma said to those monks: “Is it the truth that you venerable ones declare, ‘Birth is destroyed, the holy life is lived, duties are done, I know there is nothing more to wish’?”

“Yes, friend.”

17. “So then, you venerable ones, who know and see thus, do you experience various kinds of psychic powers? Such as being one, becoming many and being many becoming one. Appearing in the world and disappearing from the world. Do you go unhindered through walls, embankments and mountains as though in space? Do you dive into and come out of earth as though in water?

“Do you go on water unbroken as though walking on earth? Do you sit in space like birds large and small? Do you touch with your hands, this powerful moon and sun? And do you wield power with the body as far as the world of Brahma?”

“Friend, that is not so.”

18. “So then, you venerable ones, who know and see thus, with the ear element purified beyond human do you hear sounds heavenly and human far or near?”

“Friend, that is not so.”

19. “So then, you venerable ones, who know and see thus, do you know the minds of others, with penetrating insight? Do you know the mind with greed and the mind without greed? Do you know the mind with hate and the mind without hate? Do you know the mind with delusion and the mind without delusion? Do you know the concise mind and the distracted mind? Do you know the exalted mind and the unexalted mind? Do you know the mind with a compare and the mind without a compare? Do you know the concentrated mind and the not concentrated mind? Do you know the released mind and the not released mind?”

“Friend, that is not so.”

20. “So then, you venerable ones, who know and see thus, do you recollect the manifold previous births? Such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred births, one thousand births, one hundred thousand births, innumerable forward world cycles, innumerable backward world cycles, innumerable forward and backward world cycles of births. There I was of this name, this clan, this disposition, these supports, experiencing these pleasant and unpleasant feelings with such a life span, disappearing from there was born here. With all characteristics and details do you recall previous births in this manner?”

“Friend, that is not so.”

21. “So then, you venerable ones, who know and see thus, with the purified heavenly eye beyond human do you see beings disappearing and appearing in un exalted and exalted states, beautiful and ugly, in good and evil states, do you see beings according to their actions. These good ones not conducting themselves rightly by body, words and mind, blaming noble ones, with wrong view and with the wrong view of action after death are born in loss, in evil states, in hell. As for these good ones for conducting themselves rightly by body, words and mind, not blaming noble ones, with right view and with the right view of action after death are born in increase, in good states, in heaven?”

“Friend, that is not so.”

22. “So then, you venerable ones, who know and see thus, do you experience the peaceful immaterial releases with the body and abide?”

“Friend, we do not.”

23. “So then you venerable ones are without attainments in this Teaching?”

24. “Friend, we are that.”

25. “Then what are you?”

“Friend, Susīma, we are released through wisdom.”

26. “Venerable friends, I do not understand the detailed meaning of this short exposition. Good, if the venerable ones explain this short exposition to me, so that I may know its meaning.”

27. “Friend, Susīma, whether you understand it or not understand it, we are released through wisdom.”

V

28. Then venerable Susīma got up from his seat and approached the Blessed One, worshipped and sat on a side.

29. Seated, venerable Susīma related the complete conversation that took place between those monks and him self.

30. “Susīma, first there should be knowledge of a footing in the Teaching and afterwards knowledge about extinction.”

31.”Venerable sir, I do not understand the detailed meaning of this short exposition of the Blessed One. Good if the Blessed One would explain it to me so that I may know its meaning.”

32. “Susīma, whether you understand it or not understand it, first it should be knowledge of a footing in the Teaching and afterwards knowledge about extinction.

“Susīma, is matter permanent or impermanent?”

“Venerable sir, it is impermanent.”

33. “Is that which is impermanent, unpleasant or pleasant?

“Venerable sir, it is unpleasant”

“That which is impermanent, unpleasant, a changing thing, is it suitable to be considered, this is mine, this I am, this is my self?”

“No, venerable sir, it is not suitable”

34. “Are feelings permanent or impermanent?”

“Venerable sir, they are impermanent.”

35. “Are perceptions permanent or impermanent?”

“Venerable sir they are impermanent.”

36. “Are determinations permanent or impermanent?”

“Venerable sir, they are impermanent.”

37. “Is consciousness permanent or impermanent?”

“Venerable sir, it is impermanent”

“Is that which is impermanent, unpleasant or pleasant?

“Venerable sir, it is unpleasant.”

“That which is impermanent, unpleasant, a changing thing, is it suitable to be considered, this is mine, this I am, this is my self?”

“No, venerable sir, it is not suitable”

38. “Therefore, Susīma, whatever matter in the past, future or at present internal or external hard or fine, unexalted or exalted, far or near—it is not mine, I am not that, it is not my self, should be seen, as it really is with right wisdom

39-42. “Therefore, Susīma, whatever feelings, ... re ... perceptions, ... re ... determinations, in the past, future or at present internal or external hard or fine, unexalted or exalted, far or near, is not mine, I am not that, it is not my self, should be seen, as it really is with right wisdom.

42. “Therefore, Susīma, whatever consciousness in the past, future or at present internal or external hard or fine, unexalted or exalted, far or near, is not mine, I am not that, it is not my self, should be seen, as it really is with right wisdom.

43. Susīma, when the noble disciple sees thus he turns away from matter, turns away from feelings, turns away from perceptions, turns away from determinations and turns away from consciousness. Turning away fades and is released. When released knowledge arises, I am released. He knows, birth is destroyed, the holy life is lived, my duties are done, there, is nothing more to wish.

“Susīma, do you see that decay and death is on account of birth?”

“Yes, venerable sir.”

44. “Susīma, do you see that birth is on account of being?”

“Yes, venerable sir.”

45. “Susīma, do you see that being is on account of holding?”

“Yes, venerable sir.”

46. “Susīma, do you see that holding is on account of craving?”

“Yes, venerable sir.”

47. “Susīma, do you see that on account of feelings there is craving. On account of contacts there are feelings. On account of the six spheres there are contacts. On account of name and matter are the six spheres. On account of consciousness is name and matter. On account of determinations is consciousness. On account of ignorance are determinations?”

“Yes, venerable sir.”

48. “Susīma, do you see that the cessation of birth is cessation of decay and death?”

“Yes, venerable sir.”

49.”Do you see that the cessation of being is cessation of birth?”

“Yes, venerable sir.”

50. “Susīma, do you see that the cessation of holding is the cessation of being, the cessation of craving is the cessation of holding, the cessation of contacts is the cessation of feelings, the cessation of perceptions is the cessation of contacts, the cessation of name and matter is the cessation of the six spheres, the cessation of consciousness is the cessation of name and matter, the cessation of determinations is the cessation of consciousness, the cessation of ignorance, is the cessation of determinations.”

“Yes, venerable sir.”

51. “Yet, Susīma, you, who know and see thus, do you experience various kinds of psychic powers? Such as being one, becoming many and being many becoming one. Appearing in the world and disappearing from the world. Do you go unhindered through walls, embankments and mountains as though in space? Do you dive into and come out of earth as though in water?

“Do you go on water unbroken as though walking on earth? Do you sit in space like birds large and small? Do you touch with your hand, this powerful moon and sun? And do you wield power with the body as far as the world of Brahma?”

“No, venerable sir.”

52. “So then Susīma, do you, who know and see thus, with the ear element purified beyond human hear sounds heavenly and human far or near?”

“No, venerable sir.”

z53. “So then Susīma, you who know and see thus, do you know the minds of others, with penetrating insight? Do you know the mind with greed and the mind without greed? Do you know the mind with hate and the mind without hate? Do you know the mind with delusion and the mind without delusion? Do you know the concise mind and the distracted mind? Do you know the exalted mind and the unexalted mind? Do you know the mind with a compare and the mind without a compare? Do you know the concentrated mind and the not concentrated mind? Do you know the released mind and the not released mind?”

“No, venerable sir.”

54. “So then Susīma, you who know and see thus, do you recollect the manifold previous births? Such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred births, one thousand births, one hundred thousand births, innumerable forward world cycles, innumerable backward world cycles, innumerable forward and backward world cycles of births. There I was of this name, this clan, this disposition, these supports, experiencing these pleasant and unpleasant feelings with such a life span, disappearing from there was born here. With all characteristics and details do you recall previous births in this manner?”

“Not so, venerable sir.”

55. “So then Susīma, you who know and see thus, with the purified heavenly eye beyond human do you see beings disappearing and appearing in un exalted and exalted states, beautiful and ugly, in good and evil states, do you see beings according to their actions. These good ones not conducting themselves rightly by body, words and mind, blaming noble ones, with wrong view and with the wrong view of action after death are born in loss, in evil states, in hell. As for these good ones for conducting themselves rightly by body, words and mind, not blaming noble ones, with right view and with the right view of action after death are born in increase, in good states, in heaven?”

“Not so, venerable sir.”

56. “So then Susīma, you who know and see thus, do you experience the peaceful immaterial releases with the body and abide?”

“Not so, venerable sir.”

57. “Susīma, that’s all. This is the explanation. This is the Teaching without attainments. Susīma, of these what are you?”

VI

58. Then venerable Susīma put his head down at the feet of the Blessed One and said: “Venerable sir, pardon me for my foolish, deluded demerit. In a so well declared dispensation of the Teaching, I went forth to steal the doctrine. Venerable sir, accept my pardon for future restraint.”

59. “Susīma, do you ask pardon for your foolish, deluded demerit. Haven’t you gone forth to steal, in a well declared dispensation of the Teaching?

60. “Susīma, it’s like they have taken hold of a robber while offending and showing him to the king asked: ‘Lord this is a robber caught while offending, mete the suitable punishment you desire for him.’ Then the king tells them ‘Go bind this man’s hands tightly behind his back, give a close shave to his head and with the sound of rough drums take him from street to street and from junction to junction then go out of the city through the southern gate and slay him cutting his neck’. Then those men bound this man’s hands tightly behind his back, gave a close shave to his head and with the sound of rough drums took him from street to street and from junction to junction then went out of the city through the southern gate and slayed him cutting his neck.

61. “Susīma, would this man feel unpleasant on account of it?”

“Yes, venerable sir.”

62. “Susīma, whether that man feels unpleasant or does not feel unpleasant, why did you go forth in this well declared dispensation of the Teaching for the purpose of stealing the Teaching? It will come to you as sharp acute unpleasant feelings and as decrease.

63. “Susīma, since you ask for pardon seeing your fault according to the Teaching, we accept pardon. It is growth in the discipline of the noble ones to ask for pardon seeing one’s own fault. It is for future restraint.”