Volume Iv –– Saḷāyatanavaggo Samyutta 34 –– Saḷāyatana Saṃyutta Chapter 17 –– Saṭṭhipeyyālo

Sutta Pitaka
Samyutta Nikāya
Volume IV –– Saḷāyatanavaggo
Samyutta 34 –– Saḷāyatana Saṃyutta
Chapter 17 –– Saṭṭhipeyyālo

34. 17. 1.
(168) Aniccachanda (Aṭṭhārasa Chandena) –– With Interest in that which lacks Self (Eighteen with Interest)

1. At Sāvatthi:

2. “Monks, you should dispel interest for that which is impermanent. Monks, what is impermanent?

3. “Monks, the eye is impermanent, you should dispel interest for that.” Repeat for ear, nose, tongue, body, and mind.

4. “Monks, you should dispel interest for that which is impermanent.”

34. 17. 2
(169) Aniccarāga –– With Greed in that which is impermanent

2. “Monks, you should dispel greed for that which is impermanent.” re as above.

34. 17. 3.
(170) Aniccachandarāga –– With Interest and Greed in that which lacks Self

2. “Monks, you should dispel greed for that which is impermanent.” re as above.

34. 17. 4.
(171) Dukkhachanda –– With Interest for the Unpleasant

2. “Monks, you should dispel interest for that which is unpleasant.” re as above.

34. 17. 5.
(172) Dukkharāga –– With Greed for the Unpleasant

2. “Monks, you should dispel greed for that which is unpleasant.” re as above.

34. 17. 6.
(173) Dukkhachandarāga –– With Interest and Greed for the Unpleasant

2. “Monks, you should dispel greed for that which is unpleasant.” re as above.

34. 17. 7.
(174) Anattachanda –– With Interest in that which lacks Self

1. At Sāvatthi.

2. “Monks, you should dispel interest for that which lacks self. re as above.

34.17. 8.
(175) Anattarāga –– With Greed in that which lacks Self

2. “Monks, you should dispel greed for that which lacks self. re as above.

34.17. 9.
(176) Anattachandarāga –– With Interest and Greed in that which lacks Self

3. “Monks, you should dispel interest and greed for that which lacks self.” re as above.

34. 17. 10.
(177) Bāhirāniccachanda –– With Interest in the External Impermanent

1. At Sāvatthi.

2. “Monks, you should dispel interest for that which is impermanent.”  re. as above.

34. 17. 11.
(178) Bāhirāniccarāgena –– With Greed in the External Impermanent

2. “Monks, you should dispel greed for that which is impermanent.” re. as above.

34. 17. 12.
(179) Bāhirānicca chandaragena –– With Interest and greed in the External Impermannet

2. “Monks, you should dispel interest and greed for that which is impermanent.” re. as above.

34. 17. 13.
(180) Bāhira dukkhachanda –– With Interest in the External Unpleasant

2. “Monks, you should dispel interest for that which is unpleasant.”  re. as above.

34. 17. 14.
(181) Bāhira dukkharāga –– With Greed in the External Unpleasant

2. “Monks, you should dispel greed for that which is unpleasant.”  re. as above.

34. 17. 15.
(177) Bāhira dukkha chandarāga –– With Interest and Greed in the External Unpleasant

2. “Monks, you should dispel interest and greed for that which is unpleasant.”  re. as above.

34. 17. 16.
(183) Bāhirānattachandena –– With Interest in that which is External and Lacks Self

1. At Sāvatthi.

2. “Monks, you should dispel interest in that which lacks self. And indeed what, O Monks, is without self?

3. “Forms, are without self; you should abndon interest in them.” Repeat for sounds, odours, tastes, touches, and mental objects.

4. “Monks, you should abandon interest in that which is without self.”

34. 17. 17.
(184) Bāhirānattarāgena –– With Greed in that which is External and Lacks Self

2. “Monks, you should dispel greed … ” re. as 34. 17. 16.

34. 17. 18.
(184) Bāhirānatta chandarāgena –– With Greed and Interest in that which is External and Lacks Self

2. “Monks, you should dispel interest & greed … ” re. as 34. 17. 16.

34. 17. 19.
(186) Atītānicca (nava) –– (Nine) Impermanent in the Past

1. “Monks, the eye was impermanent in the past. The ear, nose, tongue, body, and mind were impermanent in the past. Monks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body, and mind. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end, duties are done. I have nothing more to wish.”

34. 17. 20.
(187) Anāgatānicca –– Imprmanent In the Future

1. “Monks, the eye will be impermanent in the future.” Repeat as above.

34. 17. 21.
(188) Paccuppannānicca –– Impermenent at present

1. “Monks, the eye is impermanent at present.” Repeat as above.

34. 17. 22.
(189) Dukkha Atītena –– Unpleasant In the Past

1. “Monks, the eye was unpleasant at present.” Repeat as above.

34. 17. 23.
(190) Dukkha Anāgatā –– Unpleasant In the Future

1. “Monks, the eye will be unpleasant in the future.” Repeat as above.

34. 17. 24.
(191) Dukkha Paccuppanna –– Unpleasant at present

1. “Monks, the eye is unpleasant at present.” Repeat as above.

34. 17. 25.
(192) Anatta Atītā –– Without Self In the Past

1. “Monks, the eye is without self in the past.” Repeat as above.

34. 17. 26.
(193) Anatta Anāgatā –– Without Self In the Future

1. “Monks, the eye will be without self in the future.” Repeat as above.

34. 17. 27.
(194) Anatta Paccuppanna –– Without Self at present

1. “Monks, the eye is without self at present.” Repeat as above.

34. 17. 28.
(195) Bāhira Atītānicca –– External Objects Impermanent in the Past

1. “Forms, sounds, odours, tastes, touches, and mental objects, O Monks, were impermanent in the past.” Repeat as above.

34. 17. 29.
(196) Bāhira Anāgatānicca –– External Objects Impermanent in the Future

1. “Forms, sounds, odours, tastes, touches, and mental objects, O Monks, will be impermanent in the future.” Repeat as above.

34. 17. 30.
(197) Bāhira Paccuppanānicca –– External Objects Impermanent at present

1. “Forms, sounds, odours, tastes, touches, and mental objects, O Monks, are impermanent at present.” Repeat as above.

34. 17. 31.
(198) Bāhira Atītadukkha –– External Objects Unpleasant in the Past

1. “Forms, sounds, odours, tastes, touches, and mental objects, O Monks, were impermanent in the past.” Repeat as above.

34. 17. 32.
(199) Bāhira Anāgatadukkha –– External Objects Unpleasant in the Future

1. “Forms, sounds, odours, tastes, touches, and mental objects, O Monks, will be unpleasant in the future.” Repeat as above.

34. 17. 33.
(200) Bāhira Paccuppanadukkha –– External Objects Unpleasant at present

1. “Forms, sounds, odours, tastes, touches, and mental objects, O Monks, are unpleasant at present.” Repeat as above.

34. 17. 34.
(201) Bāhira Atītadukkha –– External Objects Without Self in the Past

1. “Forms, sounds, odours, tastes, touches, and mental objects, O Monks, were impermanent in the past.” Repeat as above.

34. 17. 35.
(202) Bāhira Anāgatadukkha –– External Objects Without Self in the Future

1. “Forms, sounds, odours, tastes, touches, and mental objects, O Monks, will be without self in the future.” Repeat as above.

34. 17. 36.
(203) Bāhira Paccuppanadukkha –– External Objects Without Self at present

1. “Forms, sounds, odours, tastes, touches, and mental objects, O Monks, are without self at present.” Repeat as above.

(Aṭṭhārasa Yadānicca [-dukkha, -anatta] –– Eighteen on That Which is Impermanent, Unpleasant, and Lacks Self)

34. 17. 37.
(204) Atītayadanicca –– On That which is Impermanent in the Past

1. At Sāvatthi.

2. “Monks, the eye was impermanent in the past. The impermanent is unpleasant. The unpleasant lack self. When self is lacking, it is not mine, I am not there, and it is not my self. This should be seen, as it really is with right wisdom.

3. “Monks, the ear, nose, tongue, and body were impermanent in the past with right wisdom.

4. Monks, the learned noble disciple seeing it thus turns from the eye, ear, nose, tongue, body, and mind. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end duties are done and I have nothing more to wish.”

34. 17. 38.
(205) Anāgatanicca –– On That which will be Impermanent in the Future

2. “Monks, the eye was impermanent in the future.” Repeat as 34. 17. 37.

34. 17. 39.
(206) Anāgatanicca –– On That which will is Impermanent at present

2. “Monks, the eye is impermanent at present.” Repeat as 34. 17. 37.

34. 17. 40.
(207) Atīta Yaṃ Dukkha –– On That which was Unpleasant in the Past

2. “Monks, the eye was unpleasant in the past.” Repeat as 34. 17. 37.

34. 17. 41.
(208) Anāgata Yaṃ Dukkha –– On That which will be Unpleasant in the Future

2. “Monks, the eye will be unpleasant in the future.” Repeat as 34. 17. 37.

34. 17. 42.
(209) Paccuppana Yaṃ Dukkha –– On That which was Unpleasant at Present

2. “Monks, the eye is unpleasant at present.” Repeat as 34. 17. 37.

34. 17. 43.
(210) Atīta Yadanatta –– On That which was Without Self in the Past

2. “Monks, the eye was without self in the past.” Repeat as 34. 17. 37.

34. 17. 44.
(211) Anāgata Yadanatta –– On That which will be Without Self in the Future

2. “Monks, the eye will be without self in the future.” Repeat as 34. 17. 37.

34. 17. 45.
(212) Paccuppana Yadanatta –– On That which was Without Self at Present

2. “Monks, the eye is without self at present.” Repeat as 34. 17. 37.

34. 17. 46.
(213) Bāhirātīta yadanicca –– On the Externals that were Impermanent in the Past

1. “Monks, forms, sounds, scents, tastes, touches, and ideas were impermanent in the past. The impermanent are unpleasant and the unpleasant lack self. When self is lacking, it is not mine, I am not there, and it is not my self. This should be seen, as it really is, with right wisdom.

2. Monks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideas. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end duties are done and I have nothing more to wish.”

34. 17. 47.
(214) Bāhirānāgata yadanicca –– On the Externals that will be Impermanent in the Future

1. “Monks, forms, sounds, scents, tastes, touches, and ideas will be impermanent in the future.” Repeat as 34. 17. 46.

34. 17. 48.
(215) Bāhira paccuppana yadanicca –– On the Externals that are Impermanent at Present

1. “Monks, forms, sounds, scents, tastes, touches, and ideas are impermanent at present.” Repeat as 34. 17. 46.

34. 17. 49.
(216) Bāhirātīta yaṃ Dukkha –– On the Externals that were Unpleasant in the Past

1. “Monks, forms, sounds, scents, tastes, touches, and ideas were unpleasant in the past.” Repeat as 34. 17. 46.

34. 17. 50.
(217) Bāhirānāgata yaṃ Dukkha –– On the Externals that will be Unpleasant in the Future

1. “Monks, forms, sounds, scents, tastes, touches, and ideas will be unpleasant in the future.” Repeat as 34. 17. 46.

34. 17. 51.
(218) Bāhira paccuppana yaṃ Dukkha –– On the Externals that are Unpleasant at Prtesent

1. “Monks, forms, sounds, scents, tastes, touches, and ideas are impermanent at present.” Repeat as 34. 17. 46.

34. 17. 52.
(219) Bāhirātīta yadanatta –– On the Externals that were Without Self in the Past

1. “Monks, forms, sounds, scents, tastes, touches, and ideas were without self in the past.” Repeat as 34. 17. 46.

34. 17. 53.
(220) Bāhirānāgata yadanatta –– On the Externals that will be Without Self in the Future

1. “Monks, forms, sounds, scents, tastes, touches, and ideas will be without self in the future.” Repeat as 34. 17. 46.

34. 17. 54.
(221) Bāhirātīta yadanatta –– On the Externals that are Without Self at Present

1. “Monks, forms, sounds, scents, tastes, touches, and ideas are without self at present.” Repeat as 34. 17. 46.

34. 17. 55.
(222) Ajjhattāyatana Anicca –– On the Impermanent Internal Bases

1. “Monks, the eye, ears, nose, tongue, body, and mind are impermanent.

2. “Monks, the learned noble disciple seeing it thus turns from forms, sounds, scents, tastes, touches and ideas. Having turned loses interest and is released. When released knowledge arises, birth is destroyed, the holy life is lived to the end duties are done and I have nothing more to wish.”

34. 17. 56.
(223) Ajjhattāyatana Dukkha –– On the Unpleasant Internal Bases

1. “Monks, the eye, ears, nose, tongue, body, and mind are unpleasant.” Repeat as 34. 17. 55.

34. 17. 57.
(224) Ajjhattāyatana Anatta –– On the Internal Bases that are Without Self

1. “Monks, the eye, ears, nose, tongue, body, and mind are without self.” Repeat as 34. 17. 55.

34. 17. 58.
(225) Bāhirāyatana Anicca –– On the Impermanent External Bases

1. “Monks, forms, sounds, odours, tastes, touches, and ideas are impermanent.” Repeat as 34. 17. 55.

34. 17. 59.
(226) Bāhirāyatana Dukkha –– On the Unpleasant External Bases

1. “Monks, forms, sounds, odours, tastes, touches, and ideas are unpleasant.” Repeat as 34. 17. 55.

34. 17. 60.
(227) Bāhirāyatana Anatta –– On the External Bases that are Without Self

1. “Monks, forms, sounds, odours, tastes, touches, and ideas are without self.”

Repeat as 34. 17. 55.