Division Iii –– Khandhaka Book 21 –– Khandha Saṃyutta Section 2 –– The Middle Fifty Chapter 2 –– Arahata (dutiyo) Vagga
Sutta Pitaka
Saṃyutta Nikāya
Division III –– Khandhaka
Book 21 –– Khandha Saṃyutta
Section 2 –– The Middle Fifty
Chapter 2 –– Arahata (Dutiyo) Vagga
Namo tassa bhagavato arahato sammā sambuddhassa
21.2. 2. 1.
(63) Upādiyamāno –– Seizing
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: “Venerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, would seclude and, withdrawing from the crowd, abide diligent to dispel.”
4. “Monk, someone seizing is bound to Death and someone not seizing is released from the bonds of Death, the Evil One.”
“Blessed One I understand it! Well Gone One I understand it!”
5. “Monk, how do you know the detailed meaning of my short exposition?”
6. “Venerable sir, someone seizing matter, seizing feelings, seizing perceptions, seizing intentions and seizing consciousness is bound to Death and someone not seizing matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
“Venerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.”
7. “Excellent! Monk, you know the detailed meaning of my short exposition. Monk, someone seizing matter, seizing feelings, seizing perceptions, seizing intentions and seizing consciousness is bound to Death and someone not seizing matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
“Monk, you should know the detailed meaning of my short exposition in this manner.”
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life, by himself and abode. He knew, “Birth is destroyed, the holy life is lived to the end, and there is nothing more to wish.”
9. He became a perfect one.
21.2. 2. 2.
(64) Maññamāno –– The One Who Thinks
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: “Venerable sir, it is good if the Blessed One would teach me in short, so that I hearing it would seclude and, withdrawing from the crowd, abide diligent to dispel.”
4. “Monk, someone thinking is bound to Death and someone not thinking is released from the bonds of Death, the Evil One.”
“Blessed One I understand it! Well Gone One I understand it!”
5. “Monk, how do you know the detailed meaning of my short exposition?”
6. “Venerable sir, someone thinking of matter, thinking of feelings, thinking of perceptions, thinking of intentions, and thinking of consciousness is bound to Death and someone not thinking of matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
“Venerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.”
7. “Excellent! Monk, you know the detailed meaning of my short exposition. Monk, someone thinking of matter, thinking of feelings, thinking of perceptions, thinking of intentions, and thinking of consciousness is bound to Death; and someone not thinking of matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
“Monk, you should know the detailed meaning of my short exposition in this manner.”
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life by himself and abode. He knew, “Birth is destroyed, the holy life is lived to the end, and there is nothing more to wish.”
9. He became a perfect one.
21.2. 2. 3.
(65) Abhinandamāno –– One Who Enjoys
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: “Venerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.”
4. “Monk, someone enjoying, is bound to Death and someone not enjoying is released from the bonds of Death, the Evil One.”
“Blessed One I understand it! Well Gone One I understand it!”
5. “Monk, how do you know the detailed meaning of my short exposition?”
6. “Venerable sir, someone enjoying matter, enjoying feelings, enjoying perceptions, enjoying intentions, and enjoying consciousness is bound to Death and someone not enjoying matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
“Venerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.”
7. “Excellent! Monk, you know the detailed meaning of my short exposition. Monk, someone enjoying matter, enjoying feelings, enjoying perceptions, enjoying intentions, and enjoying consciousness is bound to Death and someone not enjoying matter, feelings, perceptions, intentions, and consciousness is released from the bonds of Death, the Evil One.
“Monk, you should know the detailed meaning of my short exposition in this manner.”
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained to that incomparable end of the holy life by himself and abode. He knew, “Birth is destroyed, the holy life is lived to the end, and there is nothing more to wish.”
9. He became a perfect one.
21.2. 2. 4.
(66) Aniccaṃ –– Impermanent
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: “Venerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.”
4. “Monk, you should dispel whatever interest for that which is impermanent.”
“Blessed One I understand it! Well Gone One I understand it!”
5. “Monk, how do you know the detailed meaning of my short exposition?”
6. “Venerable sir, matter is impermanent; I should dispel interest for it. Feelings, perceptions, intentions, and consciousness, are impermanent; I should dispel interest for them.
“Venerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.”
7. “Excellent! Monk, you know the detailed meaning of my short exposition. Monk, matter is impermanent; you should dispel interest for it. Feelings, perceptions, intentions, and consciousness are impermanent; you should dispel interest for them.
“Monk, you should know the detailed meaning of my short exposition in this manner.”
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained to that incomparable end of the holy life and abode. He knew, “Birth is destroyed, the holy life is lived to the end, and there is nothing more to wish.”
9. He became a perfect one.
21.2. 2. 5.
(67) Dukkhaṃ –– Unpleasant
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: “Venerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.”
4. “Monk, you should dispel whatever interest for that which is unpleasant.”
“Blessed One I understand it! Well Gone One I understand it!”
5. “Monk, how do you know the detailed meaning of my short exposition?”
6. “Venerable sir, matter is unpleasant; I should dispel interest for it. Feelings, perceptions, intentions, and consciousness, are unpleasant; I should dispel interest for them.
“Venerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.”
7. “Excellent! Monk, you know the detailed meaning of my short exposition. Monk, matter is unpleasant; you should dispel interest for it. Feelings, perceptions, intentions, and consciousness, are unpleasant; you should dispel interest for them.’’
“Monk, you should know the detailed meaning of my short exposition in this manner.”
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained to that incomparable end of the holy life and abode. He knew, “Birth is destroyed, the holy life is lived to the end, and there is nothing more to wish.”
9. He became a perfect one.
21.2. 2. 6.
(68) Anatta –– Lack a Self
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: “Venerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.”
4. “Monk, you should dispel whatever interest for that which lacks self.”
“Blessed One I understand it! Well Gone One I understand it!”
5. “Monk, how do you know the detailed meaning of my short exposition?”
6. “Venerable sir, matter lacks self; I should dispel interest for it. Feelings, perceptions, intentions, and consciousness lack self. I should dispel interest for them.”
“Venerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.”
7. “Excellent! Monk, you know the detailed meaning of my short exposition. Monk, matter lacks self. You should dispel interest for it. Feelings, perceptions, intentions, and consciousness lack self. You should dispel interest for them.
“Monk, you should know the detailed meaning of my short exposition in this manner.”
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, “Birth is destroyed, the holy life is lived to the end, and there is nothing more to wish.”
9. He became a perfect one.
21.2. 2. 7.
(69) Anattaniyaṃ –– Does Not Belong to Self
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: “Venerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.”
4. “Monk, you should dispel whatever interest for that which does not belong to self”
“Blessed One I understand it! Well Gone One I understand it!”
5. “Monk, how do you know the detailed meaning of my short exposition?”
6. “Venerable sir, matter does not belong to self. I should dispel interest for it. Feelings, perceptions, intentions, and consciousness, do not belong to self. I should dispel interest for them.
“Venerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.”
7. “Excellent! Monk, you know the detailed meaning of my short exposition. Monk, matter does not belong to self, you should dispel interest for it. Feelings, perceptions, intentions, and consciousness, do not belong to self; you should dispel interest for them.
“Monk, you should know the detailed meaning of my short exposition in this manner.”
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, “Birth is destroyed, the holy life is lived to the end, and there is nothing more to wish.”
9. He became a perfect one.
21.2. 2. 8.
(70) Rajanīyasanṭhitaṃ –– Establisment of Excitement
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. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. That monk seated on a side said to the Blessed One: “Venerable sir, it is good if the Blessed One would teach me in short, so that I, hearing it, could seclude and, withdrawing from the crowd, abide diligent to dispel.”
4. “Monk, you should dispel whatever interest for the establishment of excitement.”
“Blessed One I understand it! Well Gone One I understand it!”
5. “Monk, how do you know the detailed meaning of my short exposition?”
6. “Venerable sir, excitement gets established for matter. I should dispel interest for it. Excitement gets established for feelings, perceptions, intentions, and consciousness. I should dispel interest for them.
“Venerable sir, I know the detailed meaning of the short exposition given by the Blessed One, thus.”
7. “Excellent! Monk, you know the detailed meaning of my short exposition. Monk, excitement gets established for matter, you should dispel interest for it. Excitement gets established for feelings, perceptions, intentions, and consciousness. You should dispel interest for them.
“Monk, you should know the detailed meaning of my short exposition in this manner.”
8. Then that monk, secluded and withdrawing from the crowd, abode diligent to dispel; and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, “Birth is destroyed, the holy life is lived to the end, and there is nothing more to wish.”
9. He became a perfect one.
21.2. 2. 9.
(71) Rādha –– Venerable Rādha
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. Then venerable Rādha approached the Blessed One worshipped and sat on a side.
3. Venerable Rādha seated on a side said to the Blessed One: “Venerable sir, knowing what and seeing what in this sixfold conscious body and all external mental objects would the latent tendencies of self pride and self interest not be present?”
4. “Radha, whatever matter in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that matter is not mine, am not in it and it is not my self, should be seen as it really is with right wisdom.
5. Rādha, whatever feelings in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those feelings are not mine, am not in them and they are not my self, should be seen as it really is, with right wisdom.
6. Rādha, whatever perceptions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those perceptions are not mine, am not in them and they are not my self, should be seen as it really is, with right wisdom.
7. Rādha, whatever intentions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those intentions are not mine, am not in them and they are not my self, should be seen as it really is, with right wisdom.
8. Rādha, whatever consciousness in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that consciousness is not mine, am not in it and it is not my self, should be seen as it really is, with right wisdom.
9. Rādha, knowing thus and seeing thus in this sixfold conscious body and all external mental signs the latent tendencies of self pride and self interest are not present.
10. Then venerable Rādha secluded and withdrawing from the crowd abode diligent to dispel and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, “Birth is destroyed, the holy life is lived to the end, and there is nothing more to wish.” He became a perfect one.
21.2. 2. 10.
(72) Surādha –– Venerable Surādha
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. Then venerable Surādha approached the Blessed One worshipped and sat on a side.
3. Venerable Surādha seated on a side said to the Blessed One: “Venerable sir, knowing what and seeing what in this sixfold conscious body and all external mental signs would the love of self pride and self interest be dismissed and the mind well released?”
4. “Surādha, whatever matter in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that matter is not mine, am not in it and it is not my self, seeing this as it really is with right wisdom the mind is well released.
5. Surādha, whatever feelings in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those feelings are not mine, am not in them and they are not my self, seeing this as it really is, with right wisdom the mind is well released.
6. Surādha, whatever perceptions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those perceptions are not mine, am not in them and they are not my self, seeing this as it really is, with right wisdom the mind is well released.
7. Surādha, whatever intentions in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all those intentions are not mine, am not in them and they are not my self, seeing this as it really is, with right wisdom. the mind is well released.
8. Surādha, whatever consciousness in the past, future or at present, internal or external, rough or fine, unexalted or exalted, far or near, all that consciousness is not mine, am not in it and it is not my self, seeing this as it really is, with right wisdom the love of self pride and self interest is dismissed and the mind well released.
9. Surādha, knowing thus and seeing thus in this sixfold conscious body and all external mental signs the love of self pride and self interest is dismissed and the mind well released
10. Then venerable Surādha, secluded and withdrawing from the crowd, abode diligent to dispel and before long for whatever purpose sons of clansmen rightfully leave the household and become homeless, he attained that incomparable end of the holy life and abode. He knew, “Birth is destroyed, the holy life is lived to the end, and there is nothing more to wish.” He became a perfect one.
