Volume Iv –– Saḷāyatanavaggo Samyutta 34 –– Saḷāyatana Saṃyutta Chapter 15 –– Navapurāṇa Vaggo

Sutta Pitaka
Samyutta Nikāya
Volume IV –– Saḷāyatanavaggo
Samyutta 34 –– Saḷāyatana Saṃyutta
Chapter 15 –– Navapurāṇa Vaggo

34. 15. 1
(146) Kammaṃ –– Action

1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.

2. The Blessed One addressed the monks from there: “Monks I will teach present and past action, the cessation of action, and the path leading to the cessation of action. Listen and attend to it carefully.”

3. “Monks, what is past action?

“Monks, the eye should be known, as arranged, intended, and felt past action. The ear as arranged, intended and felt past action. The nose as arranged, intended, and felt past action. The tongue as arranged, intended and felt, past action. The body, as arranged, intended and felt past action and the mind as arranged, intended and felt past action.

“Monks, this is past action.

4. “Monks, what is present action? Monks, whatever present action done bodily verbally and mentally is called present action.

5. “Monks, what is the cessation of actions? With the cessation of bodily, verbal and mental action if someone touches release, it is called the cessation of action.

6. “Monks, what is the path leading to the cessation of action? It is this same noble eightfold path of right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration.

7. “Monks, I have taught you past action, present action, the cessation of action and the path leading to the cessation of action.

8. “Monks, whatever should be done by a Teacher out of love and compassion for his disciples, I have done that.

9. “Monks, these are roots of trees and these empty houses, develop your minds. Do not regret later. This is our advice to you!”

34. 15. 2.
(147) Sappāya 1 –– Beneficial 1

1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.

2. The Blessed One addressed the monks from there: “Monks I will teach you the beneficial for extinction. Listen and attend to it carefully. Monks what is beneficial for extinction?

3. “Here, monks the monk reflects the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact as impermanent.

4––5. T“he monk reflects the ear,  re  the nose, scents nose-consciousness, nose-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of nose-contact as impermanent.

6––7. T“he monk reflects the tongue,  re  body, touches, body-consciousness, body-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent.

8. “The monk reflects the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent.

9. “Monks, this is the method, beneficial for extinction.”

34. 15. 3.
(148) Sappāya 2 –– Beneficial2

1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas.

2. The Blessed One addressed the monks from there: “Monks I will teach you the beneficial for extinction. Listen and attend to it carefully. Monks what is beneficial for extinction?

3. “Here, monks the monk reflects the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact as unpleasant.

4––5. “The monk reflects the ear,  re  the nose, scents nose-consciousness, nose-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of nose-contact as unpleasant.

6––7. “The monk reflects the tongue,  re  body, touches, body-consciousness, body-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of body-contact as unpleasant.

8. “The monk reflects the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact as unpleasant.

9. “Monks, this is the method beneficial for extinction.”

34. 15. 4.
(149) Sappāya 3 –– Beneficial 3

1. At one time the Blessed One was living in Devadaha, a hamlet of the Sakyas

2. The Blessed One addressed the monks from there: “Monks I will teach you the beneficial for extinction. Listen and attend to it carefully. Monks what is beneficial for extinction?

3. “Here, monks the monk reflects the eye, forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact as lacking self

4––5. “The monk reflects the ear,  re  the nose, scents nose-consciousness, nose-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of nose-contact as lacking self.

6––7. “The monk reflects the tongue,  re  body, touches, body-consciousness, body-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of body-contact as lacking self.

8. “The monk reflects the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact as lacking self.

9. “Monks, this is the method beneficial for extinction.”

34. 15. 5.
(150) Sappāya 4 –– Beneficial 4

1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.

2. The Blessed One addressed the monks from there: “Monks I will teach you the beneficial for extinction. Listen and attend to it carefully. Monks what is beneficial for extinction?

3. “Monks, is the eye permanent or impermanent?”

“Venerable sir, it is impermanent.”

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

“Venerable sir, it is unpleasant.”

“That impermanent, unpleasant, changing thing is it suitable to be considered, it is mine, I am there, it is my self?” “No, venerable sir, it is not so.”

“Monks, are forms  re  eye-consciousness  re  eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant that arise on account of eye-contact permanent or impermanent?”

“Venerable sir, they are impermanent.”

“That which is impermanent is it unpleasant or pleasant?

“Venerable sir, it is unpleasant.”

“Those impermanent, unpleasant changing things are they suitable to be considered, are mine, I am there, it is my self?” “No, venerable sir, it is not so.”

4––8. Repeat for the ear,  re  nose,  re  tongue,  re  body, and mind.

9. “Monks the learned noble disciple seeing it thus turns from the eye, forms, eye-consciousness, eye-contact  re  and turns from whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact, loses interest and knows I have nothing more to wish.

10. Monks, this is the beneficial method for extinction.”

34. 15. 6.
(151). Antevāsi –– Pupil

1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.

2. The Blessed One addressed the monks from there:

3. “Monks, the holy life is lived without a pupil and without a teacher.

4. Monks, with a pupil and with a teacher the monk is unpleasant does not have a light living. Without a pupil and without a teacher the monk is pleasant has a light living

5. “Monks, how is the monk, with a pupil and with a teacher unpleasant, does not have a light living?

6. “Here, monks, to the monk seeing a form, evil demerit thoughts arise recalling his bonds and thoughts. Those evil thoughts live in him raining evil demerit. Therefore it is said he is with a pupil. Those evil demerit thoughts assail him therefore it is said, with a teacher.

7––8. “Again, monks, to the monk hearing a sound  re  scenting a scent, evil demerit thoughts arise recalling his bonds and thoughts. Those evil thoughts live in him raining evil demerit. Therefore it is said he is with a pupil. Those evil demerit thoughts assail him therefore it is said, with a teacher.

9––10. “Again, monks, to the monk tasting a savory  re  cognizing a touch evil demerit thoughts arise recalling his bonds and thoughts. Those evil thoughts live in him raining evil demerit. Therefore it is said he is with a pupil. Those evil demerit thoughts assail him therefore it is said, with a teacher.

11. “Again, monks, to the monk cognizing an idea, evil demerit thoughts arise recalling his bonds and thoughts. Those evil thoughts live in him raining evil demerit. Therefore it is said he is with a pupil. Those evil demerit thoughts assail him therefore it is said, with a teacher.

12. “Therefore, monks, the monk with a pupil and with a teacher is unpleasant, does not have a light living.

13. “Monks, how is the monk, without a pupil and without a teacher pleasant, have a light living?

14. “Here, monks to the monk seeing a form, evil demerit thoughts do not arise recalling his bonds and thoughts. Evil thoughts do not live in him raining evil demerit. Therefore it is said he is without a pupil. Evil demerit thoughts do not assail him therefore it is said, without a teacher.

15––18. “Again, monks, to the monk hearing a sound  re  scenting a scent  re  tasting a savory  re  cognizing a touch evil demerit thoughts do not arise recalling his bonds and thoughts. Evil thoughts do not live in him raining evil demerit. Therefore it is said he is without a pupil. Evil demerit thoughts do not assail him therefore it is said, without a teacher.

19. “Again, monks, to the monk cognizing an idea evil demerit thoughts do not arise recalling his bonds and thoughts. Evil thoughts do not live in him raining evil demerit. Therefore it is said he is without a pupil. Evil demerit thoughts do not assail him therefore it is said, without a teacher.

20. “Therefore monks, the monk, without a pupil and without a teacher is pleasant, has a light living. Monks, to this is said living the holy life without a pupil and without a teacher.

21. “Monks, with a pupil and with a teacher the monk is unpleasant does not have a light living. Without a pupil and without a teacher the monk is pleasant has a light living.”

34.15. 7
(152) Kimatthiya –– For What Reason

1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.

2. The Blessed One addressed the monks from there:

3. “Monks, if wandering ascetics of other sects ask you, for what purpose do you lead the holy in the dispensation of the recluse Gotama, you should reply them thus:

4. “Friends, for accurate knowledge of unpleasantness, we lead the holy life in the dispensation of the Blessed One.

5. “Monks, if wandering ascetics of other sects ask you, friends, what is the accurate knowledge of unpleasantness for which you lead the holy life in the dispensation of the recluse Gotama, you should reply them thus:

6––11. “Friends, the eye is unpleasant, for its accurate knowledge the holy life is lived in the dispensation of the Blessed One. Forms are unpleasant, eye-consciousness is unpleasant, eye-contact is unpleasant so also whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact are unpleasant. For their accurate knowledge the holy life is lived in the dispensation of the Blessed One.”

Repeat for the ear, nose, tongue, body, and mind.

12. “Friends, for accurate knowledge of this unpleasantness the holy life is lived in the dispensation of the Blessed One.

13. “Monks, when questioned thus, you should explain in this manner.”

34. 15. 8.
(153) Atthinukho pariyāyo –– There is a method

1. At one time the Blessed One was living in Devadaha, in a hamlet of the Sakyas.

2. The Blessed One addressed the monks from there:

3. “Monks, is there a method to declare perfection, as birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish, without relying on faith, liking, hearsay, study of conditions or according to ancestry?”

4. “Venerable sir, the leading to the Teaching is from the Blessed One, hearing it the monks will bear in mind”

5. “Monks, there is a method to declare perfection, as birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish, without relying on faith, liking, hearsay, study of conditions or according to ancestry.

6. “Monks, what is that method to declare perfection, as birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish, without relying on faith, liking, hearsay, study of conditions or according to ancestry?

7. “Here, monks, the monk seeing a form, if there is greed, hate or delusion, knows there is greed, hate or delusion in me and if there is no greed, hate or delusion, knows there is no greed, hate or delusion in me Monks, the fact, the monk seeing a form, if there is greed, hate or delusion, knowing there is greed, hate or delusion in me and if there is no greed, hate or delusion, knowing there is no greed, hate or delusion in me, should this be known by faith, liking, hearsay, study of conditions or going according to ancestry?”

“No, venerable sir, it is not so”

“Monks, shouldn’t this thing be known by wise seeing?”

“Yes, venerable sir, it should be.”

“Monks, this is the method, by which the monk declares perfection, as birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish, without relying on faith, liking, hearsay, study of conditions or according to ancestry

9––11. “Again, monks the monk hearing a sound  re  sensing a sent  re  tasting a savory  re  cognizing a touch  re 

12. “Again, monks, the monk cognizing an idea, if there is greed, hate or delusion, knows there is greed, hate or delusion in me and if there is no greed, hate or delusion, knows there is no greed, hate or delusion in me Monks, the fact, the monk cognizing an idea, if there is greed, hate or delusion, knowing there is greed, hate or delusion in me and if there is no greed, hate or delusion, knowing there is no greed, hate or delusion in me, should this be known by faith, liking, hearsay, study of conditions or going according to ancestry?”

“No, venerable sir, it is not so.”

“Monks, shouldn’t this thing be known by wise seeing?”

“Yes, venerable sir, it should be.”

“Monks, this is the method, by which the monk declares perfection, as birth is destroyed, the holy life is lived to the end, duties are done and I have nothing more to wish, without relying on faith, liking, hearsay, study of conditions or according to ancestry. He knows, ‘Birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish’.”

34. 15. 9.
(154) Indriya –– Mental Faculties

1. At Sāvatthi.

2. Then a certain monk approached the Blessed One worshipped and sat on a side.

3. Sitting on a side that monk said to the Blessed One: “Venerable sir, it is said the mental faculties are independent. How do the mental faculties become independent?”

4––8. “Monk, to one abiding reflecting the arising and fading of the mental faculty of the eye, there is a turning from the mental faculty of the eye. Monk, to one abiding reflecting the arising and fading of the mental faculty of the ear,  re  nose,  re  tongue,  re  body, there is turning from the mental faculty of body.

9. “Monk, to one abiding reflecting the arising and fading of the mental faculty of the mind, there is turning from the mental faculty of the mind. Turning there is loss of interest 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.

10. “Monk, with this much the mental faculties are independent.”

34. 15. 10.
(155) Kathika –– An Expounder

1. At Sāvatthi.

2. Then a certain monk approached the Blessed One worshipped and sat on a side.

3. Sitting on a side that monk said to the Blessed One: “Venerable sir, it is said an expounder of the Teaching. How does one become an expounder of the Teaching?”

4. “Monk, the monk gives the Teaching for turning away, losing interest and ceasing the eye, true to those words, he is an expounder of the Teaching Monk, the monk follows up the Teaching, for turning away, losing interest and ceasing of the eye, true to those words, he has fallen to the method of following the Teaching. Monk, the monk turns away, loses interest and ceases the eye, true to those words, he has attained extinction here and now.

5––8. Repeat for the ear, nose, tongue, and body.

9. “Monk, the monk gives the Teaching for turning away, losing interest and ceasing the mind, true to those words, he is an expounder of the Teaching Monk, the monk follows up the Teaching, for turning away, losing interest and ceasing the mind, true to those words, he has fallen to the method of following the Teaching. Monk, the monk turns away, loses interest and ceases the mind, true to those words, he has attained extinction here and now.”