Division Iii –– Khandhaka Book 21 –– Khandha Saṃyutta Section 2 –– The Middle Fifty Chapter 4 –– Thera (cattutho) Vagga

Sutta Pitaka
Saṃyutta Nikāya
Division III –– Khandhaka
Book 21 –– Khandha Saṃyutta
Section 2 –– The Middle Fifty
Chapter 4 –– Thera (Cattutho) Vagga

Namo tassa bhagavato arahato sammā sambuddhassa

 

21. 2. 4. 1.

(83) Ānando –– Venerable Ānanda

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

2. From there venerable Ānanda addressed the monks: “Friends, monks!”

And those monks replied: “Yes, friend.”

Venerable Ānanda said:

3. “Friends, when I was a novice, venerable Puṇṇa Mantāniputta helped me much. He advised me thus: “Friend, Ānanda, it occurs ‘I am’ on account of seizing not without.

4. Seizing what does it occur ‘I am’.

Seizing matter it occurs, I am, not without . Seizing, feelings, perceptions, intentions and seizing consciousness it occurs, I am, not without.

5. Friend, Ānanda, like a young man, woman or a child fond of adorning would see the reflection of the face in a mirror or a pure water surface, in the same manner friend, approaching matter one would think I am. Approaching feelings he would think I am. Approaching perceptions he would think I am. Approaching intentions he would think I am; And approaching consciousness he would think I am.

6. Ānanda, is matter permanent or impermanent?”

“Friend, it is impermanent.”

“That which is impermanent, is it unpleasant or pleasant?”

“Friend, it is unpleasant.”

“That which is impermanent, unpleasant and changing, is it suitable to be reflected, it is mine, I am that, it is my self?”

“That is not so, friend.”

7-10. Are feelings, perceptions, intentions or consciousness permanent or impermanent?”

“Friend, they are impermanent.”

“Those which are impermanent, are they unpleasant or pleasant?”

“Friend, they are unpleasant.”

“Those which are impermanent, unpleasant changing are they suitable to be reflected they are mine, I am there, it is my self?”

“That is not so, friend.”

11. “Therefore friend, whatever matter, feelings, perceptions, intentions, and consciousness in the past, future or at present, seized or not rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.

12. Ānanda, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish.

13. Friend, when I was a novice, venerable Puṇṇa Mantāniputta helped me much. He advised me, in this: manner and hearing this exposition I grasped the essence of the Teaching.”

 

21. 2. 4. 2.

(84) Tisso –– Venerable Tissa

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

2. At that time venerable Tissa the Blessed One’s cousin brother, from the father’s side, was informing many monks: “Bodily I feel weak, even the directions are not clear to me, I can’t understand the Teaching too, I feel sluggish and sleepy, I lead the holy life not attached to it and I have doubts about the Teaching.”

3. Then many monks approached the Blessed One, worshipped and sat on a side.

4. Sitting those monks said to the Blessed One: Venerable sir, venerable Tissa the Blessed One’s cousin brother, from the father’s side, has told us: ’Bodily I feel weak, even the directions are not clear to me, I can’t understand the Teaching too, I feel sluggish and sleepy, I lead the holy life not attached to it and I have doubts about the Teaching.’

5. The Blessed One called a certain monk and told him: “Monk, in my words tell the monk Tissa that the Teacher wants him.”

6. He agreed and approaching venerable Tissa told him: “Venerable one the Teacher wants you.”

7. Venerable Tissa agreeing approached the Blessed One, worshipped and sat on a side.

8. To venerable Tissa seated on a side the Blessed One said: “Tissa, is it true that you have told these words to many monks, ‘Bodily I feel weak, even the directions are not clear to me, I can’t understand the Teaching too, I feel sluggish and sleepy, I lead the holy life not attached to it and I have doubts about the Teaching.’

“Venerable sir, that is true.”

9. Tissa, to one whose greed, interest, love, thirst, wailing and craving for matter, has not ceased, would grief, lament, unpleasantness, displeasure and distress arise when matter changes and takes some other form?”

“Yes, it would, venerable sir.”

10-13. Tissa, to one whose greed, interest, love, thirst, wailing and craving for feelings, perceptions, intentions, and consciousness have not ceased, would grief, lament, unpleasantness, displeasure and distress arise when consciousness changes and takes some other form?”

“Yes, it would, venerable sir.”

14. “Excellent! Tissa, you have understood it. When greed, interest, love, thirst, wailing and craving for consciousness, have not ceased, grief, lament, unpleasantness, displeasure and distress arise when consciousness changes and takes some other form”

“Yes, venerable sir. It would be so.”

15. “Tissa, to one whose greed, interest, love, thirst, wailing and craving for matter, have ceased, would grief, lament, unpleasantness, displeasure and distress arise when matter changes and takes some other form?”

“No! Venerable sir, it would not”

16. “Tissa, to one whose greed, interest, love, thirst, wailing and craving for matter have ceased, would grief, lament, unpleasantness, displeasure and distress arise when matter changes and takes some other form?”

“No! Venerable sir, it would not.”

17. “Excellent! Tissa, you have understood it. When greed, interest, love, thirst, wailing and craving for matter, feelings, perceptions and consciousness, have ceased grief, lament, unpleasantness, displeasure and distress would not arise when consciousness changes and takes some other form”

“No! Venerable sir, it would not.”

18. “Excellent! Tissa, it happens thus. When greed, interest, love, thirst, wailing and craving for matter, feelings, perceptions and consciousness, have ceased, grief, lament, unpleasantness, displeasure and distress do not arise when consciousness changes and takes some other form.”

19. Tissa, is matter permanent or impermanent?”

“Venerable sir, it is impermanent.”

“That which is impermanent, is it unpleasant or pleasant?”

“Venerable sir, it is unpleasant.”

“That which is impermanent, unpleasant changing is it suitable to be reflected, it is mine, I am that, it is my self?”

“That is not so, venerable sir.”

20-23. Are feelings, perceptions, intentions, and consciousness permanent or impermanent?”

“Venerable sir, they are impermanent.”

“Those which are impermanent, are they unpleasant or pleasant?”

“Venerable sir, they are unpleasant”

24. Therefore Tissa, whatever matter, feelings, perceptions, intentions, and consciousness in the past, future or at present, seized or not rough or fine, unexalted or exalted, far or near, is not mine, I am not there, it is not my self.

25. Tissa, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows birth is destroyed, the holy life is lived to the end, duties are done and there is nothing more to wish.

26. Tissa, there are two persons, one clever in the path and one not clever in the path. The one not clever in the path asks the one clever in the path about the path and he says thus: “Good one, this is the path. Go along this, for a moment and you see a fork in the path. Leave alone the turn to the left and take the right turn. Going along that for a moment, you see a dense forest. Go through the dense forest for a moment and you see a marshy low lying land. Go through the marshy low lying land for a moment and you see a precipice. Go down the precipice and you see a. pleasant stretching plain.

27. Tissa, I give this comparison to explain the meaning. This is its meaning.

28. Tissa, the one not clever in the path is a synonym for the ordinary man. The one clever in the path is a synonym for the Thus Gone One, worthy and rightfully enlightened.

29. Tissa, the fork in the path is a synonym for doubts. The path to the left is the wrong eightfold path, consisting of wrong view, .. re … wrong concentration. The path to the right is the right Eightfold Path, of the noble ones consisting of right view, .. re … right concentration.

30. Tissa, dense forest is a synonym for ignorance Marshy low lying land is a synonym for sensuality. Precipice is a synonym for anger and grudge. Pleasant, stretching plain is a synonym for extinction.

31. Tissa, delight in my advice and helpful friendship.

32. The Blessed One said this and venerable Tissa delighted in the words of the Blessed One.”

 

21. 2. 4. 3.

(85) Yamako –– Venerable Yamaka

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

2. At that time to a monk named Yamaka this evil view had arisen. ‘As I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body, after death will cease to be and will be destroyed.

3. Many monks heard that this evil thought had risen to the monk Yamaka.

‘As I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death, will cease, will be destroyed’

4. Then those monks approached venerable Yamaka exchanged friendly greetings with him and sat on a side

5. Sitting those monks said to venerable Yamaka: “Friend, Yamaka is it true that this evil view has arisen to you.?’” .

6. “Friends, as I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death will cease, will be destroyed.”

7. “Friend Yamaka, do not say that, do not accuse the Blessed One. It is no good to accuse the Blessed One. The Blessed One does not say that the monk who has destroyed desires, at the breakup of the body, after death will cease, will be destroyed.

8. Even when those monks told venerable Yamaka, he held steadfastly to his view. ‘As I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death, will cease and will be destroyed

9. As those monks could not wean venerable Yamaka from that evil view, they got up from their seats and approached venerable Sāriputta and told him: “Friend Sāriputta, to a monk named Yamaka this evil view has arisen. ‘As I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death, will cease and will be destroyed. Good if venerable Sāriputta would approach venerable Yamaka out of compassion.

10. Venerable Sāriputta accepted it silently.

11. Then venerable Sāriputta getting up from his seclusion in the evening, approached venerable Yamaka exchanged friendly greetings and sat on a side.

12. Venerable Sāriputta seated on a side said to venerable Yamaka: “Friend Yamaka, is it true that this evil view has arisen to you. ‘As I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death will cease and will be destroyed?”

13. “Yes, friend, as I know the Teaching of the Blessed One, the monk who has destroyed desires, at the breakup of the body after death will cease, will be destroyed.”

14. Yamaka, is matter permanent or impermanent?”

“Friend, it is impermanent.”

“That which is impermanent, is it unpleasant or pleasant?”

“Friend, it is unpleasant.”

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

“That is not so, friend.”

15-18. Friend, Yamaka, are feelings, perceptions, intentions, and consciousness permanent or impermanent?”

“Friend, they are impermanent.”

“Those which are impermanent are they unpleasant or pleasant?”

“Friend, they are unpleasant”

19. Therefore, Yamaka, whatever matter, feelings, perceptions, intentions, and consciousness in the past, future or at present, seized or not rough or fine, unexalted or exalted, far or near are not mine, I am not there, they are not my self.

20. Yanaka, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish.

21. Yamaka, do you reflect matter, as the Thus Gone One?”

“No, friend.I do not.”

22-25. Yamaka, do you reflect feelings, perceptions, intentions or consciousness as the Thus Gone One?”

“No, friend.I do not.”

26. Yamaka, do you reflect the Thus Gone One in matter?”

“No, friend.I do not.”

Do you reflect the Thus Gone One outside matter?

“No, friend.I do not.”

27-30. Yamaka, do you reflect the Thus Gone One in feelings, in perceptions, in intentions, or in consciousness?”

“No, friend.I do not”

Do you reflect the Thus Gone One outside, feelings, outside perceptions, outside intentions, or even outside consciousness?

“No, friend.I do not.”

31. Friend Yamaka, do you reflect matter, feelings, perceptions, intentions, and consciousness as the Thus Gone One?”

“No, friend.I do not”

32. Friend Yamaka, do you reflect immaterial, non-feeling, no perceptions, no intentions and lack of consciousness as the Thus Gone One?”

“No, friend I do not.”

33. Yamaka, so far even now, in truth, not gaining the Thus Gone One, it is not fair to declare that you know the Teaching declared by the Thus Gone One, by saying ‘the monk who has destroyed desires, at the breakup of the body after death will cease, will be destroyed.’

34. “Friend, Sāriputta, earlier I had that evil view because of ignorance. Hearing venerable Sāriputta’s explanation that evil view is dispelled and I have grasped the Teaching.

35. Friend Yamaka, if you were asked: ’Friend, Yamaka, what would happen to the perfected monk who has destroyed desires. How would you explain this?

36. Friend, if I was asked: ’Friend, Yamaka, what would happen to the perfected monk who has destroyed desires. I would explain thus: “Friend, matter is impermanent. That which is impermanent is unpleasant. That unpleasantness has ceased and vanished. Friend, feelings, perceptions, intentions, .. re … and consciousness are impermanent. Those which are impermanent are unpleasant. That unpleasantness has ceased and vanished

Friend, I will explain it thus”

37. “Excellent! Friend Yamaka! I will give a comparison for you to understand the meaning better.

38. Yamaka, there is a householder or the son of a householder, who is very rich with much wealth, resources and also protected. He has an enemy who desires to destroy him, to kill him for some reason. He contemplates, this householder is rich has wealth and resources and is protected it is not easy to get at him and kill him forcefully. What if I encroach and kill him. So he approaches that householder and tells him shall I attend on you sir? So he gets up before him and sleeps after he sleeps, does his biddings and speaks kindly.

Thus he builds a close friendship and wins his favor and becomes his designer. Then knowing that there is secrecy he kills him with a sharp weapon.

39. Yamaka, when that man approached the householder and said: ’Sir, I will attend on you,’ would the householder have known, this is my assassin, he continually intends to kill me.

40. When that man got up before him slept after him, did his biddings and spoke kindly would the householder have known, this is my assassin, he continually intends to kill me.

41. When he snatched a secret chance and designed to kill him would the householder have known, this is my assassin, he continually intends to kill me.

No, friend, he would not have known that.

42. In the same manner friend, the not learned ordinary man who has not seen noble ones, or heard their Teaching, not trained and not clever in their Teaching, has not seen Great Beings, or heard their Teaching, not trained and not clever in their Teaching, reflects matter from self, or a material self, or in self matter, or in matter self. Reflects feelings from self, or a feeling self, or in self feelings, or in feelings self. Reflects perceptions from self, or a perceiving self, or in self perceptions or in perceptions self. Reflects intentions from self, or an intending self, or in self intentions, or in intentions self. Reflects .consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.

43. He does not know that matter is impermanent, as it really is. He does not know that feelings, perceptions, intentions, and consciousness are impermanent. as they really are.

44. He does not know that matter is unpleasant, as it really is. He does not know that feelings, perceptions, intentions, and consciousness are unpleasant as they really are.

45. He does not know that matter lacks self, as it really does. He does not know that feelings, perceptions, intentions, and consciousness lack self as they really do.

46. He does not know that matter is compounded, as it really is. He does not know that feelings, perceptions, intentions, and consciousness are compounded as they really are.

47. He does not know that matter is an assassin, as it really is. He does not know that feelings, perceptions, intentions, and consciousness are assassins. as they really are.

48. He approaches matter, grasps it, pays attention to it, thinking it is my self. He approaches feelings, perceptions, intentions, and consciousness, grasps them pays attention to them, thinking they are my self. Thus these five holding masses approached, grasped and paid attention to, conduces to ill being and unpleasantness for a long time.

49. Friend, as for the learned noble disciple who has seen noble ones, heard their Teaching, trained and clever in their Teaching, has seen Great Beings, heard their Teaching, trained and clever in their Teaching, does not reflect matter from self, or a material self, or in self matter, or in matter self. Does not reflect feelings from self, or a feeling self, or in self feelings, or in feelings self. Does not reflect perceptions from self, or a perceiving self, or in self perceptions or in perceptions self. Does not reflect intentions from self, or an intending self, or in self intentions, or in intentions self. Does not reflect .consciousness from self, or a conscious self, or in self consciousness, or in consciousness self.

50. He knows that matter is impermanent, as it really is. He knows that feelings, perceptions, intentions, and consciousness are impermanent. as they really are

51. He knows that matter is unpleasant, as it really is. He knows that feelings, perceptions, intentions, and consciousness are unpleasant as they really are.

52. He knows that matter lacks self, as it really does. He knows that feelings, perceptions, intentions, and consciousness lack self as they really do.

53. He knows that matter is compounded, as it really does. He knows that feelings, perceptions, intentions, and consciousness are compounded as they really do.

54. He knows that matter is an assassin, as it really is. He knows that feelings, perceptions, intentions, and consciousness are assassins. as they really are.

55. He does not approach matter, grasp it and attend on it, thinking it is my self. He does not approach feelings, perceptions, intentions, and consciousness, grasp them and attend on them, thinking they are my self. Thus these holding masses not approached, grasped, attended and not thought they are my self conduces to well being and happiness for a long time.

56. Friend Sāriputta, you are one of those venerable ones who advize and incite co-associates in the holy life, desiring their welfare out of compassion. My mind is released without desires hearing venerable Sāriputta’s discourse.

57. Venerable Yamaka delighted in the words of venerable Sāriputta.

 

21. 2. 4. 4.

(86) Anuruddho –– Venerable Anuruddha

1. I heard thus. At one time the Blessed One was living in the gabled hall in the Great Forest in Vesali.

2. At that time venerable Anuruddha was living in a hut of leaves in the forest, in the vicinity of the Blessed One.

3. Then many wandering ascetics of other sects approached venerable Anuruddha, exchanged friendly greetings and sat on a side.

4. Sitting the wandering ascetics of other sects said thus to venerable Anuruddha: “Friend, Anuruddha, since the Thus Gone One is the most noble man, the foremost man, has attained the summit, he should be made known in these four instances: ’The Thus Gone One is after death, or the Thus Gone One is not after death, or the Thus Gone One is and is not after death, or the Thus Gone One neither is nor is not after death.

5. When this was said venerable Anuruddha said thus to the wandering ascetics of other sects:

“ Friends, since the Thus Gone One is the most noble man, the foremost man, has attained the summit, he should be made known, other than in these four instances: ’The Thus Gone One is after death, or the Thus Gone One is not after death, or the Thus Gone One is and is not after death, or the Thus Gone One neither is nor is not after death.”

6. When this was said the wandering ascetics of other sects said to venerable Anuruddha: “This monk is a novice who has gone forth recently or if he is an elder, he should be foolish and not learned”

7. The wandering ascetics depreciating venerable Anuruddha as a novice and as foolish got up from their seats and went away.

8. Soon after they had gone away it occurred to venerable Anuruddha, if the wandering ascetics had asked a further question, how should I explain it, according to the words of the Blessed One becoming truthful and not accusing and blaming the Blessed One falsely.

9. Then venerable Anuruddha approached the Blessed One, worshipped and sat on side.

10. Sitting on a side venerable Anuruddha said to the Blessed One: “Venerable sir, I was living in a hut of leaves in the forest, in the vicinity of the Blessed One. Then many wandering ascetics of other sects approached me exchanged friendly greetings and sat on a side.

10. Sitting on a side the wandering ascetics of other sects said: “Friend, Anuruddha, since the Thus Gone One is the most noble man, the foremost man, has attained the summit, he should be made known in these four instances: ’The Thus Gone One is after death, or the Thus Gone One is not after death, or the Thus Gone One is and is not after death, or the Thus Gone One neither is nor is not after death.

11. Venerable sir, when this was said, I said thus to the wandering ascetics of other sects. Friends, since the Thus Gone One is the most noble man, the foremost man, has attained the summit, he should be made known, other than in these four instances: ’The Thus Gone One is after death, or the Thus Gone One is not after death, or the Thus Gone One is and is not after death, or the Thus Gone One neither is nor is not after death.”

12. Venerable sir, when this was said the wandering ascetics of other sects said. This monk is a novice who has gone forth recently or if he is an elder, he should be foolish and not learned”

13. Venerable sir, the wandering ascetics depreciating me as a novice and as foolish got up from their seats and went away.

14. Venerable sir, soon after they had gone away it occurred to me if the wandering ascetics had asked a further question, how could I have explain it according to the words of the Blessed One becoming truthful and not accusing and blaming the Blessed One falsely.”

15. Anuruddha, is matter permanent or impermanent?”

“Venerable sir, it is impermanent.”

“That which is impermanent, is it unpleasant or pleasant?”

“Venerable sir, it is unpleasant.”

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

“That is not so, venerable sir”

“Are feelings, perceptions, intentions and. consciousness permanent or impermanent?”

“Venerable sir, they are impermanent.”

“Those which are impermanent, are they unpleasant or pleasant?”

“Venerable sir, they are unpleasant.”

“Those which are impermanent, unpleasant changing are they suitable to be reflected they are mine, I am there, they are my self?”

“That is not so, venerable sir.”

16. “Therefore Anuruddha, whatever matter, feelings, perceptions, intentions, or consciousness in the past, future or at present, seized or not, rough or fine, unexalted or exalted, far or near are not mine, I am not there, they are not my self.

17. Anurudha, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish.

18. Anurudha, do you reflect the Thus Gone One is matter?”

“No, venerable sir”

Anurudha, do you reflect the Thus Gone One is feelings, perceptions, intentions, or consciousness?”

“No, venerable sir.”

19. Anuruddha, do you reflect the Thus Gone One in matter?

“No, venerable sir”

“Anurudha, do you reflect the Thus Gone One outside matter? Do you reflect the Thus Gone One outside feelings, perceptions, intentions or even outside consciousness?”

“No, venerable sir.”

20. Arurudha, do you reflect the Thus Gone One is immaterial, not feeling, not perceptive, non-intentional and lacking consciousness”

“No, venerable sir, I do not”

21. “Anurudha, so far even now, in truth, not gaining the Thus Gone One, is it fair to declare the Thus Gone One is the most noble man, the foremost man, has attained the summit, he should be made known in these four instances: ’The Thus Gone One is after death, or the Thus Gone One is not after death, or the Thus Gone One is and is not after death, or the Thus Gone One neither is nor is not after death?”

22. “No, venerable sir.”

22. “Excellent! Anurudha, even earlier and now too I point out unpleasantness and the cessation of unpleasantness.”

 

21. 2. 4. 5.

(87) Vakkali –– Venerable Vakkali

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

2. At that time venerable Vakkali was living unpleasantly in a potter’s house, gravely ill and diseased

3. Then venerable Vakkali addressed his attendant;-“Friend, please approach the Blessed One and in my name worship the Blessed One with your head at his feet and tell: “Venerable sir, venerable Vakkali too worships the Blessed One with his head at the feet of the Blessed One. He is gravely ill and diseased and it’s good if the Blessed One would approach venerable Vakkali out of compassion.”

4. That monk agreed, approached the Blessed One, worshipped and sat on side.

5. Sitting on a side said to the Blessed One: “Venerable sir, venerable Vakkali is gravely ill and diseased. He worships the Blessed One with his head at the feet of the Blessed One and also says, it’s good if the Blessed One would approach venerable Vakkali out of compassion.”

The Blessed One accepted it in silence.

6. Then the Blessed One dressed and taking bowl and robes approached venerable Vakkali.

7. Seeing the Blessed One approaching in the distance, venerable Vakkali moved in his bed.

8. The Blessed One said: “Vakkali do not move in your bed, there are seats prepared, we can take a seat.” And the Blessed One sat on the prepared seat.

9. Sitting the Blessed One said: “Vakkali, are you alright and enduring? Are unpleasant feelings decreasing not increasing? Is the end of decreasing unpleasant feelings that is evident, not the end of increasing unpleasant feelings?”

“Venerable sir, I do not feel alright and am not enduring. My unpleasant feelings are grave, evidently approaching the increasing end, not the decreasing end.”

10. “Vakkali, do you have any doubts or any remorse?”

“Venerable sir, I have many doubts and remorse too.”

11. “Vakkali, do you not have any blames for the self on account of your virtues?”

“Venerable sir, I have no blames from the self on account of my virtues.”

12. “Vakkali, since you do not have any blames for the self on account of your virtues, on account of what do you have doubts and remorse?”

“Venerable sir, since long I had an intention to see the Blessed One, yet my body was not strong enough to approach the Blessed One.”

13. “Vskksli, give it up. How would it help you seeing this putrid body? He who sees the Teaching sees me. He who understands me, understands the Teaching.

14. Vakkali is matter permanent or impermanent?”

“Venerable sir, it is impermanent.”

“That which is impermanent, is it unpleasant or pleasant?”

“Venerable sir, it is unpleasant.”

“That which is impermanent, unpleasant and changing is it suitable to be reflected, it is mine, I am that, it is my self?”

“That is not so, venerable sir”

“Are feelings, perceptions, intentions and. consciousness, permanent or impermanent?”

“Venerable sir, they are impermanent.”

“Those which are impermanent, are they unpleasant or pleasant?”

“Venerable sir, they are unpleasant.”

“Those which are impermanent, unpleasant changing are they suitable to be reflected, they are mine, I am there, they are my self?”

“That is not so, venerable sir.”

15. “Therefore Vakkali, whatever matter, feelings, perceptions, intentions, or consciousness in the past, future or at present, seized or not rough or fine, unexalted or exalted, far or near, are not mine, I am not there, they are not my self.

16. Vakkali, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish.

17. The Blessed One advising venerable Vakkali thus, got up from his seat and went to the Gijjha peak.

18. Soon after the Blessed One had gone venerable Vakkali addressed his attendant: “Friend, carry me on my bed to the Black Rock on the side of Isigili. How could someone like me think to pass off inside a house?

19. Those monks agreed and carrying venerable Vakkali on his bed approached the Black Rock on the side of Isigili.

20. The Blessed One, that night and until the end of that day dwelt on the Gijjha peak

21. When the night was far spent two gods illuminating the complete Gijjha peak approached the Blessed One, worshipped and stood on a side.

22. One of those gods said to the Blessed One: “Venerable sir, venerable Vakkali thinks of dissociating himself from the world.”

23. The other god said: “Venerable sir, is he released, will he be released?”

24. Those gods saying thus, worshipped and circumambulated the Blessed One and disappeared 25. The Blessed One addressed the monks at the end of that night. Monks, approach venerable Vakkali and say: “Friend, Vakkali listen to the words of the Blessed One, who says, yesterday, when the night was far spent, two gods illuminating the complete Gijjha peak approached me worshipped and stood on a side. One of those gods said to me Venerable sir, venerable Vakkali thinks of dissociating himself from the world. The other god said, Venerable sir, if he is not released, will he be released?”. Those gods saying thus, worshipped and circumambulated me and disappeared. Vakkali, have no fears, your death is not evil and you give up time, without evil.”

26. That monk agreed, approached venerable Vakkali and said: “Friend, Vakkali, listen to the words of the Blessed One and the words of two gods.”

27. Then venerable Vakkali addressed his attendant thus: ”Come friend! Help me to get down from my bed. How could someone like me think to listen to the Blessed One’s advice, while sitting on my bed

28. Those monks agreed and helped venerable Vakkali to get down from his bed.

29. “Friend, yesterday, when the night was far spent, two gods illuminating the complete Gijjha peak approached the Blessed One worshipped and stood on a side. One of those gods said to the Blessed One, Venerable sir, venerable Vakkali thinks of dissociating himself from the world. The other god said, Venerable sir, if he is not released, will he be released? Those gods saying that worshipped and circumambulated the Blessed One and disappeared. And the Blessed One says: Vakkali, do not fear death, it is not evil and you give up time, without evil.”

30. Then, friend, worship the feet of the Blessed One in my words and tell the Blessed One: “Venerable sir, the monk Vakkali is gravely ill and in unpleasantness. He worships the feet of the Blessed One with his head at the feet. He says. ‘Matter is impermanent and has no doubts about it. The impermanent is unpleasant and he has no doubts about that. For those impermanent, unpleasant, changing things he does not have any interest, greed or love. He has no doubts about this. Feelings, perceptions, intentions, and consciousness are impermanent he has no doubts about it. The impermanent are unpleasant and he has no doubts about that. For those impermanent, unpleasant, changing things he does not have any interest, greed or love. He has no doubts about this

31. That monk agreed and went away.

32. Soon after that monk had gone away, venerable Vakkali procured a knife and took his life.

33. Then, those monks approached the Blessed One worshipped the Blessed One and said: “Venerable sir, the monk Vakkali is gravely ill and in unpleasantness. He worships the feet of the Blessed One with his head at the feet. He says. ‘Matter is impermanent and has no doubts about it. The impermanent is unpleasant and he has no doubts about that. For the impermanent, unpleasant, changing he does not have any interest, greed or love. He has no doubts about this. Feelings, perceptions, intentions, and consciousness are impermanent he has no doubts about it. The impermanent are unpleasant he has no doubts about that. For those impermanent, unpleasant, changing he does not have any interest, greed or love. He has no doubts about this

34. The Blessed One addressed the monks: “Monks, let us approach the Black Rock on the side of Isigili, there venerable Vakkali has taken his life. Those monks agreed.

35. Then the Blessed One approached the Black Rock on the side of Isigili with a large number of monks.

36. Even in the distance the Blessed One saw venerable Vakkali’s body rolled lifeless on the bed.

37. At that time a dark cloud moved to the east, then to the west, north, south, above below and in the inter directions.

38. The Blessed One addressed the monks: “Monks, do you see a dark cloud moving to the east, then to the west, north, south, above below and in the inter directions?

39. Monks, it’s Death the Evil One searching the establishment of the consciousness of the clansman Vakkali

40. Monks, the clansman Vakkali has had final extinction, his consciousness unestablished.

 

21. 2. 4. 6.

(88) Assaji –– Venerable Assaji

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

2. At that time venerable Assaji was living unpleasantly in Kassapa’s monastery, gravely ill and diseased

3. Then venerable Assaji addressed his attendant;-“Friend, please approach the Blessed One and in my name worship the Blessed One with your head at his feet and tell: “Venerable sir, venerable Assaji too worships the Blessed One with his head at the feet of the Blessed One. He is gravely ill and diseased and it’s good if the Blessed One would approach venerable Assaji out of compassion.”

4. That monk agreed, approached the Blessed One, worshipped and sat on a side.

5. Sitting on a side he said to the Blessed One: “Venerable sir, venerable Assaji is gravely ill and diseased. He worships the Blessed One with his head at the feet of the Blessed and also says, it’s good if the Blessed One would approach venerable Assaji out of compassion.”

The Blessed One accepted it in silence.

6. Then the Blessed One getting up from his evening seclusion approached venerable Assaji.

7. Seeing the Blessed One approaching in the distance, venerable Assajī moved on his bed.

8. The Blessed One said: “Assaji do not move on your bed, there are seats prepared, we can take a seat.” And the Blessed One sat on the prepared seat.

9. Sitting the Blessed One said: “Assaji, are you alright and enduring? Are unpleasant feelings decreasing not increasing? Is the end of decreasing unpleasant feelings that is evident, not the end of increasing unpleasant feelings?”

10. “Venerable sir, I do not feel alright and am not enduring. My unpleasant feelings are grave, evidently approaching the increasing end, not the decreasing end.”

11. “Assaji, do you have any doubts or any remorse?”

“Venerable sir, I have many doubts and remorse too.”

12. “Assaji, do you have any blames for the self on account of your virtues?”

“Venerable sir, I have no blames from the self on account of my virtues.

13. “Assaji since you do not have any blames from the self on account of your virtues, on account of what do you have doubts and remorse?”

“Venerable sir, earlier when I fell ill I overcame my illness and abode remorseful of my in and out breaths. Now I cannot gain that concentration and it occurs to me isn’t it that I am decreasing?” .

14. “Assaji, recluses and brahmins who have reached the essence of concentration and the recluseship do not loose that gain of concentration and it does not occur to them, I decrease from it.”

15. Assaji is matter permanent or impermanent?”

“Venerable sir, it is impermanent.”

“That which is impermanent, is it unpleasant or pleasant?”

“Venerable sir, it is unpleasant.”

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

“That is not so, venerable sir”

15-18. “Are feelings, perceptions and intentions permanent or impermanent?”

“Venerable sir, they are impermanent.”

“Those which are impermanent are they unpleasant or pleasant?”

“Venerable sir they are unpleasant.”

“Those which are impermanent, unpleasant, changing are they suitable to be reflected they are mine, I am there or they are my self?”

“That is not so, venerable sir.”

19. “Assaji is consciousness permanent or impermanent?”

“Venerable sir, it is impermanent.”

“That which is impermanent, is it unpleasant or pleasant?”

“Venerable sir, it is unpleasant.”

“That which is impermanent, unpleasant and changing is it suitable to be reflected, it is mine, I am that, it is my self?”

“That is not so, venerable sir”

20. “Therefore Assajī, whatever matter, feelings, perceptions, intentions, or consciousness in the past, future or at present, seized or not rough or fine, unexalted or exalted, far or near, is not mine, I am not that, it is not my self.

21. Assaji, the learned noble disciple seeing it thus turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness. Turning looses interest. Loosing interest is released and knowledge arises I am released. He knows birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish.

22. Feeling pleasant feelings he knows they are impermanent, should not cling to them and enjoy them. Feeling unpleasant feelings too, he knows they are impermanent, should not cling to them and enjoy them. Feeling neither unpleasant nor pleasant feelings too, he knows they are impermanent, should not cling to them and enjoy them.

23. Feeling pleasant feelings he feels unyoked from the world, feeling unpleasant feelings too he feels unyoked from the world and feeling neither unpleasant nor pleasant feelings too he feels unyoked from the world.

24. Feeling feelings limited to the body, he knows I feel feelings limited to the body Feeling feelings that end life he knows I feel feelings that end life. He knows, at the breakup of the body, before life ends, all feelings and all non-enjoyments will be cooled

25. Assaji, like a flame that burns on account of oil and a wick would extinguish when the oil and the wick finishes. In the same manner Assaji, the monk

feeling feelings limited to the body, knows I feel feelings limited to the body Feeling feelings that end life knows I feel feelings that end life. And he knows, at the breakup of the body, before life ends, all feelings, all non-enjoyments will be cooled”

 

21. 2. 4. 7.

(89) Khemo –– Venerable Khemo

1. At one time many elder monks lived in Ghosita’s monastery in Kosambi

2. At that time venerable Khemako lived in the Jujubee monastery, gravely ill, in unpleasantness.

3. Then the elder monks getting up from their evening seclusion addressed venerable Dāsaka: “Friend, Dāsaka approach venerable Khemaka and inform him, ‘Venerable sir, the elder monks inquire whether you are alright and enduring. Whether unpleasant feelings are decreasing and not increasing. Whether the decreasing end of unpleasant feelings, that is evident, not the end of unpleasant feelings.’

4. Venerable Dāsaka agreed and approached venerable Khemaka and said, ‘Venerable sir, the elder monks inquire whether you are alright and enduring. Whether unpleasant feelings are decreasing and not increasing. Whether the decreasing end of unpleasant feelings that is evident, not the increasing end of unpleasant feelings.’.

5. “Friend, I do not feel alright and am not enduring. My unpleasant feelings are grave, evidently approaching the increasing end, not the decreasing end.”

6. Venerable Dāsaka approached the elder monks and informed them;-’Venerable sirs, venerable Khemaka says that he does not feel alright and is not enduring. He says that his unpleasant feelings are grave, evidently approaching the increasing end, not the decreasing end.’

7. Friend, Dāsaka approach venerable Khemaka and tell him, that the elder monks say thus: ’Friend, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. And they ask of these five which, venerable Khemaka reflects as his self or the belongings of his self.

8. Venerable Dāsaka agreed, approached venerable Khemaka and told him, venerable sir, the elder monks say thus: ’Friend, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. And they ask of these five which, venerable Khemaka reflects as his self or the belongings of his self.

9. “Friends, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. I do not reflect any of these five, as my self or the belongings of my self.”

10. Venerable Dāsaka approached the elder monks and informed them;-’Venerable sirs, venerable Khemaka says the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. He says that he does not reflect any of them as his self or the belongings of his self.

11. “Friend, Dāsaka approach venerable Khemaka and tell him, that the elder monks say thus: ’Friend, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. And if venerable Khemaka does not reflect any of them as his self or the belongings of his self, then venerable Khemaka is worthy and has destroyed desires.”

12. Venerable Dāsaka agreed, approached venerable Khemaka and told him, venerable sir, the elder monks say thus: ’Friend, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. And they say that if venerable Khemaka does not reflect them as his self or the belongings of his self, he is worthy and has destroyed desires.’

13. “Friends, the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. I do not reflect them as my self or the belongings of my self, yet I am not a worthy one who has destroyed desires as the five holding masses possess me, yet I do not reflect, as I am the five holding masses.”

14. Then venerable Dāsaka approached the elder monks and informed them;-’Venerable sirs, venerable Khemaka says the Blessed One has said that, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. He says, I do not reflect them as my self or the belongings of my self, yet I am not a worthy one who has destroyed desires, as the five holding masses possess me Yet I do not reflect, I am the five holding masses ‘

15. “Friend, Dāsaka approach venerable Khemaka and tell him, that the elder monks say thus: To what does venerable Khemaka say ‘I am’ Is it to matter, feelings, perceptions, intentions, or consciousness, that he says I am, or is it to something other than matter, feelings, perceptions, intentions or consciousness Thus to what does venerable Khemaka say ‘I am’?”

16. Venerable Dāsaka agreed, approached venerable Khemaka and told him, “Venerable sir, the elder monks say thus: To what does venerable Khemaka say, ‘I am’ Is it to matter that he says I am, or is it to something other than matter. To what does venerable Khemaka say ‘I am’ Is it to feelings, perceptions, intentions, or consciousness, that he says I am, or is it to something other than feelings, perceptions, intentions or consciousness Thus to what does venerable Khemaka say ‘I am?’”

17. “Friend, Dāsaka, enough of going to and fro, bring me a stick and I will approach the elder monks”

18. Then venerable Khemaka leaning on a stick approached the elder monks, exchanged friendly greetings and sat on a side.

19. To venerable Khemaka who was seated on a side, the elder monks said: “Friend, Khemaka to what do you say, ‘I am’ Is it to matter that you say I am, or is it to something other than matter. To what do you say ‘I am’ Is it to feelings, perceptions, intentions, or consciousness, that you say I am, or is it to something other than feelings, perceptions, intentions or consciousness Thus to what do you say ‘I am’?”

20. “Friends, I do not say that matter is self, nor do I say that feelings, perceptions, intentions or consciousness are self, yet I am possessed by the five holding masses but I do not reflect the five holding masses as my self.

21. Friends, if someone was to say that the scent of a blue, white or red lotus was in the petal, color or the filament, of the flower would he have said the right thing?” .

“No, friend, that is not right.”

“Saying it correctly how should he explain it?”

“Explaining it correctly he should say, it is the scent of the flower.”

22. “In the same manner friends, I do not say that matter is self, nor do I say that feelings, perceptions, intentions or consciousness are self, yet I am possessed by the five holding masses but I do not reflect the five holding masses as my self

23. Friends, in whichever manner the five bonds that bind the noble disciple to the sensual world are dispelled, there remains some residue in the five holding masses, in the form of measuring ‘I am,’ interest in ‘I am,’ with the dormant tendency ‘I be’, completely not destroyed. In the meantime he attends to the arising and fading of the five holding masses as this is matter, this the rising of matter, this is the fading of matter. These are feelings, these are perceptions, these are intentions, and this is consciousness, this the rising of consciousness and this is the fading of consciousness.

24. When attending to the rising and fading of the five holding masses as this is matter, this the rising of matter, this, the fading of matter. These are feelings, these are perceptions, these are intentions and this is consciousness, this is the rising of consciousness and this the fading of consciousness. Whatever undestroyed residue in the five holding masses, in the form of measuring ‘I be,’ the interest ‘I am,’ and the dormant tendency ‘I be’ gets completely destroyed.

25. Friends, the stained, dirty apparel would be lent, to the washer and the washer would brush it with salt, lime or cow dung and rinse it in pure water.

26. However clean and pure the apparel would be, it would be accompanied with smells of salt, lime or cow dung and the washer would return it to the owner. The owner would put it in a casket that is scented and the smells of salt, lime or cow dung that remain would be completely dispelled.

27. In the same manner, friends, in whichever manner the five bonds that bind the noble disciple to the sensual world are dispelled, there remains some residue in the five holding masses, in the form of measuring ‘I be,’ the interest ‘I be,’ and the dormant tendency ‘I be’, completely undestroyed. In the meantime he attends to the rising and fading of the five holding masses as this is matter, this the rising of matter, this is the fading of matter. These are feelings, these are perceptions, these are intentions and this consciousness, this the rising of consciousness and this the fading of consciousness. When attending to the rising and fading of the five holding masses, whatever undestroyed residue in the five holding masses, in the form of measuring ‘I be,’ the interest ‘I be,’ and the dormant tendency ‘I be’, gets completely destroyed.”

28. When this was said the elder monks said thus to venerable Khemaka: “We did not question thus expecting to trouble venerable Khemaka. Yet it is possible for venerable Khemaka to tell, preach, to make clear, establish, disclose, and make known the dispensation of the Blessed One in detail.

29. “Here, venerable Khemaka has told, preached, made clear, established, disclosed, and made known the dispensation of the Blessed One in detail.”

30. Venerable Khemaka said thus and the elder monks delighted in the words of venerable Khemaka.

31. When this exposition was made, the minds of about sixty elder monks, were released from holding to desires, together with venerable Khemaka’s mind.

 

21. 2. 4. 8.

(90) Channo –– Venerable Channa

1. At one time many elder monks lived in the deer park in Isipatana in Benares.

2. Then venerable Channa getting up from his seclusion in the evening went from dwelling to dwelling with a bunch of keys saying, ‘Venerable sirs, elders, advice me! Incite me! Teach me so that I may realize the Teaching!’

3. Then the elder monks said to venerable Channa: “Friend Channa, matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Friend, matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Friend, matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas are not self.

4. Then it occurred to venerable Channa. ‘To me too it occurs thus: ’Matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas are not self.

5. Yet, when all intentions are appeased, all endearments are forsaken, craving is destroyed and when losing interest, ceasing to extinguish, the mind does not spring forward, does not delight, settle there and is not released. Then the mind turns back to seize, to worry. So damn this self! Who could teach me, so that I would realize this Teaching?’

6. Then it occurred to venerable Channa: ’There is venerable Ānanda living in Ghosita’s monastery in Kosambi. He is praised even by the Teacher as well-developed and wise, among the co-associates in the holy life. It is possible for venerable Ānanda to advice me, so that I could realize the Teaching. I have confidence in venerable Ānanda, what if I approach venerable Ānanda.’

7. Then venerable Channa arranged his dwelling and taking bowl and robes left for Kosambi and approached venerable Ānanda, exchanged friendly greetings and sat on a side.

8. Sitting on a side venerable Channa said to venerable Ānanda: “Friend Ānanda, at one time, I lived in the deer park in Isipatana in Benares. Then I got up from my seclusion in the evening went from dwelling to dwelling with a bunch of keys saying, ‘Venerable sirs, elders, advise me! Incite me! Teach me so that I may realize the Teaching.

9. Friend, when I said this, the elder monks said to me, friend Channa, matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Friend, matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Friend, matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas lack self.

10. Then friend, it occurred to me. Matter is impermanent. Feelings, perceptions, intentions, and consciousness are impermanent. Matter is unpleasant. Feelings, perceptions, intentions, and consciousness are unpleasant. Matter lacks self. Feelings, perceptions, intentions, and consciousness lack self. All intentions are impermanent and all ideas are not self.

11. Yet, when I appease all intentions, forsake all endearments, destroy craving, lose interest, cease and yoke the mind to extinguish it does not spring forward, does not delight, settle there and is not released. The mind turns back to seize, to worry. So I thought damn this self. Who could teach me, so that I would realize this Teaching?

12. Then friend, it occurred to me, there is venerable Ānanda living in Ghosita’s monastery in Kosambi. He is praised even by the Teacher, as well-developed and wise, among the co-associates in the holy life. It is possible for venerable Ānanda to advice me, so that I could realize the Teaching. I have confidence in venerable Ānanda, and have approached venerable Ānanda.

13. Friend Ānanda, advise me! Incite me! Teach me so that I could realize the Teaching.

14. I am very pleased with venerable Channa’s openness and readiness to learn. Lend ears it is possible to make known the Teaching.

15. Even while hearing these words, venerable Channa’s heart was filled with emotions of joy, thinking it is possible for me to realize the Teaching.

16. Friend, Channa, I heard these words from the Blessed One himself, extolled to train the bhikkhu of the Kaccana clan, it was accepted by him. ‘Kaccana the world mostly is established on these two, either it is present or not present. Kaccana, the world is not present, is not to him who sees the arising of the world as it really is with right wisdom. Kaccana, the world is present, is not to him who sees the cessation of the world as it really is with right wisdom. Kaccana, the world mostly seems to be approaching, seizing and being bound in a bond. That same approached seized mind’s intended latent tendency to settle does not answer the question and grasp the intention as it is mine. It is only unpleasantness that rises and unpleasantness that ceases. He has no doubts about it and it is not knowledge from another, it occurs to him on its own. Kaccana, it becomes right view to him.

17. Kaccana, everything is present, is one extreme, everything is not present, is the second extreme. Not reaching to either of these extremes, the Thus Gone One teaches in the middle. On account of ignorance are intentions, on account of intentions, consciousness, thus arises the complete mass of unpleasantness. With the cessation of ignorance, nothing remaining intentions cease, thus is the cessation of the complete mass of unpleasantness.

18. Friend, Ānanda, so it happens thus. Venerable Ānanda, you, advise and incite co-associates out of compassion for their welfare. I hearing this discourse of venerable Ānanda, realized the Teaching.

 

21. 2. 4. 9.

(91) Rahulo I –– Venerable Rahula I

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

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

3. Seated, venerable Rahula said to the Blessed One: “Venerable sir, knowing and seeing what in this conscious body and all external signs, would the latent tendencies to be proud and interested in self, not be present?”

4. “Rahula, whatever matter in the past, future or at present, seized or not, 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. Rahula, whatever feelings in the past, future or at present, seized or not, 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. Rahula, whatever perceptions in the past, future or at present, seized or not, 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. Rahula, whatever intentions in the past, future or at present, seized or not, 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. Rahula, whatever consciousness in the past, future or at present, seized or not, 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. Rahula, knowing and seeing thus in this sixfold conscious body and all external signs, the latent tendencies of self pride and self interest are not present.

 

21. 2. 4. 10.

(92) Rahulo II –– Venerable Rahula II

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

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

3. Seated, venerable Rahula said to the Blessed One: “Venerable sir, knowing and seeing what in this conscious body and all external mental signs would the longings for self pride and self interest be appeased and the mind released, going beyond all measuring?”

4. “Rahula, whatever matter in the past, future or at present, seized or not, 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. Rahula, whatever feelings in the past, future or at present, seized or not, 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. Rahula, whatever perceptions in the past, future or at present, seized or not, 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. Rahula, whatever intentions in the past, future or at present, seized or not, 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. Rahula, whatever consciousness in the past, future or at present, seized or not, 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. Rahula, knowing thus and seeing thus in this sixfold conscious body and all external signs, the longings for self pride and self interest are appeased and the mind released, going beyond all measuring.