Some of the more important Sutta passages referred to in the
Notes, but not
quoted, are given here (with translation) for the reader's
convenience.
Vedaná saññá cetaná phasso manasikáro, idam vuccat'ávuso námam; cattári ca mahábhútáni catunnañ ca mahábhútánam upádáya rúpam, idam vuccat'ávuso rúpam; iti idañ ca námam idañ ca rúpam, idam vuccat'ávuso námarúpam.
Feeling, perception, intention, contact, attention, -- this, friends, is called name; the four great entities and matter held (i.e. taken up by craving) from the four great entities, -- this, friends, is called matter; thus, this name and this matter, -- this, friends, is called name-&-matter.
Cetanáham bhikkhave kammam vadámi; cetayitvá kammam karoti káyena vácáya manasá.
Action, monks, I say is intention; intending, one does action by body, by speech, by mind.
Katamañ ca bhikkhave rúpam...
Katamá ca bhikkhave
vedaná...
Katamá ca bhikkhave saññá...
Katame ca bhikkhave sankhárá. Chayime
bhikkhave cetanákáyá,
rúpasañcetaná saddasañcetaná
gandhasañcetaná
rasasañcetaná photthabbasañcetaná
dhammasañcetaná. Ime vuccanti bhikkhave
sankhárá...
Katamañ ca bhikkhave
viññánam...
And which, monks, is matter?...
And which, monks, is feeling?...
And which, monks, is perception?...
And which, monks, are determinations? There are, monks, these six
bodies of
intention: intention of visible forms, intention of sounds,
intention of
smells, intention of tastes, intention of touches, intention of
images/ideas.
These, monks, are called determinations...
And which, monks, is consciousness?...
Ye hi keci bhikkhave samaná vá brámaná vá anekavihitam attánam samanupassamáná samanupassanti, sabbe te pañc'upádánakkhandhe samanupassanti etesam vá aññataram.
Whatever recluses or divines there may be, monks, who in various ways regard self, they are all regarding the five holding aggregates or a certain one of them.
Rúpam bhikkhave aniccam, vedaná aniccá, saññá aniccá, sankhárá aniccá, viññánam aniccam; rúpam bhikkhave anattá, vedaná anattá, saññá anattá, sankhárá anattá, viññánam anattá; sabbe sankhárá aniccá, sabbe dhammá anattá.
Matter, monks, is impermanent, feeling is impermanent, perception is impermanent, determinations are impermanent, consciousness is impermanent; matter, monks, is not-self, feeling is not-self, perception is not-self, determinations are not-self, consciousness is not-self; all determinations are impermanent, all things are not-self.
Kiñ ca bhikkhave rúpam vadetha...
Kiñ ca bhikkhave vedanam vadetha...
Kiñ ca bhikkhave saññam vadetha...
Kiñ ca bhikkhave sankháre vadetha. Sankhatam
abhisankharontí ti bhikkhave tasmá
Sankhárá ti vuccanti.
Kiñ ca sankhatam
abhisankharonti.
Rúpam rúpattáya
sankhatam abhisankharonti,
Vedanam vedanattáya sankhatam
abhisankharonti,
Saññam
saññattáya sankhatam abhisankharonti,
Sankháre
sankhárattáya sankhatam abhisankharonti,
Viññánam
viññánattáya sankhatam
abhisankharonti.
Sankhatam abhisankharontí ti kho bhikkhave tasmá
Sankhárá ti vuccanti.
Kiñ ca bhikkhave viññánam
vadetha...
And what, monks, do you say is matter?...
And what, monks, do you say is feeling?...
And what, monks, do you say is perception?...
And what, monks, do you say are determinations? 'They determine
the determined': that, monks, is why they are called
'determinations'.
And what is the determined that they
determine?
Matter as matter is the determined that
they determine,
Feeling as feeling is the determined that
they determine,
Perception as perception is the
determined that they determine,
Determinations as determinations are the
determined that they determine,
Consciousness as consciousness is the
determined that they determine.
'They determine the determined': that indeed, monks, is why they
are called 'determinations'.
And what, monks, do you say is consciousness?...
Rúpam [Vedaná... Saññá... Sankhárá... Viññánam...] bhikkhave anattá. Rúpañ ca h'idam bhikkhave attá abhavissa nayidam rúpam ábádháya samvatteyya, labbhetha ca rúpe, Evam me rúpam hotu, evam me rúpam má ahosí ti. Yasmá ca kho bhikkhave rúpam anattá tasmá rúpam ábádháya samvattati, na ca labbhati rúpe, Evam me rúpam hotu, evam me rúpam má ahosí ti.
Matter [Feeling... Perception... Determinations... Consciousness...], monks, is not-self. For if, monks, matter were self, then matter would not lead to affliction, and one would obtain of matter 'Let my matter be thus, let my matter not be thus'. As indeed, monks, matter is not-self, so matter leads to affliction, and it is not obtained of matter 'Let my matter be thus, let my matter not be thus'.
Kammavipáko bhikkhave acinteyyo na cintetabbo, yam cintento ummádassa vighátassa bhágí assa.
The ripening of action, monks, is unthinkable, should not be thought (i.e. should not be speculated about); for one thinking (it) would come to madness and distraction.
Námarúpapaccayá phasso ti iti kho
pan'etam vuttam; tad Ánanda iminá p'etam
pariyáyena veditabbam yathá
námarúpapaccayá phasso. Yehi Ánanda
ákárehi yehi lingehi yehi nimittehi yehi uddesehi
námakáyassa paññatti hoti, tesu
ákáresu tesu lingesu tesu nimittesu tesu uddesesu
asati, api nu kho rúpakáye adhivacanasamphasso
paññáyethá ti.
No h'etam bhante.
Yehi Ánanda ákárehi yehi lingehi yehi
nimittehi yehi uddesehi rúpakáyassa
paññatti hoti, tesu ákáresu tesu
lingesu tesu nimittesu tesu uddesesu asati, api nu kho
námakáye patighasamphasso
paññáyethá ti.
No h'etam bhante.
Yehi Ánanda ákárehi yehi lingehi yehi
nimittehi yehi uddesehi námakáyassa ca
rúpakáyassa ca paññatti hoti, tesu
ákáresu tesu lingesu tesu nimittesu tesu uddesesu
asati, api nu kho adhivacanasamphasso vá patighasamphasso
vá paññáyethá ti.
No h'etam bhante.
Yehi Ánanda ákárehi yehi lingehi yehi
nimittehi yehi uddesehi námarúpassa
paññatti hoti, tesu ákáresu tesu
lingesu tesu nimittesu tesu uddesesu asati, api nu kho phasso
paññáyethá ti.
No h'etam bhante.
Tasmátih'Ánanda es'eva hetu etam nidánam esa
samudayo esa paccayo phassassa yadidam
námarúpam.
Viññánapaccayá námarupan ti
iti kho pan'etam vuttam; tad Ánanda iminá p'etam
pariyáyena veditabbam yathá
viññánapaccayá
námarúpam. Viññánam va hi
Ánanda mátu kucchim na okkamissatha, api nu kho
námarúpam mátu kucchismim
samucchissathá ti.
No h'etam bhante.
Viññánam va hi Ánanda mátu
kucchim okkamitvá vokkamissatha, api nu kho
námarúpam itthattáya
abhinibbattissathá ti.
No h'etam bhante.
Viññánam va hi Ánanda daharass'eva
sato vocchijjissatha kumárassa vá
kumárikáya vá, api nu kho
námarúpam vuddhim virúlhim vepullam
ápajjissathá ti.
No h'etam bhante.
Tasmátih'Ánanda es'eva hetu etam nidánam esa
samudayo esa paccayo námarúpassa yadidam
viññánam.
Námarúpapaccayá
viññánan ti iti kho pan'etam vuttam; tad
Ánanda iminá p'etam pariyáyena veditabbam
yathá námarúpapaccayá
viññánam. Viññánam va
hi Ánanda námarúpe patittham
nálabhissatha, api nu kho áyati
játijarámaranadukkhasamudayasambhavo
paññáyethá ti.
No h'etam bhante.
Tasmátih'Ánanda es'eva hetu etam nidánam esa
samudayo esa paccayo viññánassa yadidam
námarúpam.
Ettávatá kho Ánanda jáyetha
vá jíyetha vá míyetha vá
cavetha vá uppajjetha vá, ettávatá
adhivacanapatho, ettávatá niruttipatho,
ettávatá paññattipatho,
ettávatá paññávacaram,
ettávatá vattam vattati itthattam
paññápanáya, yadidam
námarúpam saha
viññánena.
-- 'With name-&-matter as condition, contact', so it was
said: how it is, Ánanda, that with name-&-matter as
condition there is contact should be seen in this manner. Those
tokens, Ánanda, those marks, those signs, those indications by
which the name-body is described, -- they being absent, would
designation-contact be manifest in the matter-body?
-- No indeed, lord.
-- Those tokens, Ánanda, those marks, those signs, those
indications by which the matter-body is described, -- they being
absent, would resistance-contact be manifest in the
name-body?
-- No indeed, lord.
-- Those tokens, Ánanda, those marks, those signs, those
indications by which the name-body and the matter-body are
described, -- they being absent, would either
designation-contact or resistance-contact be manifest?
-- No indeed, lord.
-- Those tokens, Ánanda, those marks, those signs, those
indications by which name-&-matter is described, -- they
being absent, would contact be manifest?
-- No indeed, lord.
-- Therefore, Ánanda, just this is the reason, this is the
occasion, this is the arising, this is the condition of contact,
that is to say name-&-matter.
'With consciousness as condition, name-&-matter', so it was
said: how it is, Ánanda, that with consciousness as
condition there is name-&-matter should be seen in this
manner. If, Ánanda, consciousness were not to descend into
the mother's womb, would name-&-matter be consolidated in the
mother's womb?
-- No indeed, lord.
-- If, Ánanda, having descended into the mother's womb,
consciousness were to turn aside, would name-&-matter be
delivered into this situation?
-- No indeed, lord.
-- If, Ánanda, consciousness were cut off from one still
young, from a boy or a girl, would name-&-matter come to
increase, growth, and fullness?
-- No indeed, lord.
-- Therefore, Ánanda, just this is the reason, this is the
occasion, this is the arising, this is the condition of
name-&-matter, that is to say consciousness.
'With name-&-matter as condition, consciousness', so it was
said: how it is, Ánanda, that with name-&-matter as
condition there is consciousness should be seen in this manner.
If, Ánanda, consciousness were not to obtain a stay in
name-&-matter, would future arising and coming-into-being of
birth, ageing, death, and unpleasure (suffering), be
manifest?
-- No indeed, lord.
-- Therefore, Ánanda, just this is the reason, this is the
occasion, this is the arising, this is the condition of
consciousness, that is to say name-&-matter.
Thus far, Ánanda, may one be born or age or die or fall or
arise, thus far is there a way of designation, thus far is there
a way of language, thus far is there a way of description, thus
far is there a sphere of understanding, thus far the round
proceeds as manifestation in a situation, -- so far, that is to
say, as there is name-&-matter together with
consciousness.
Yato ca kho ávuso ajjhattikañ c'eva cakkhum [sotam, ghánam, jivhá, káyo, mano] aparibhinnam hoti, báhirá ca rúpá [saddá, gandhá, rasá, photthabbá, dhammá] ápátham ágacchanti, tajjo ca samannáháro hoti, evam tajjassa viññánabhágassa pátubhávo hoti. Yam tathábhútassa rúpam tam rúp'upádánakkhandhe sangaham gacchati; ...vedaná...; ...saññá...; ...sankhárá...; yam tathábhútassa viññánam tam viññán'upádánakkhandhe sangaham gacchati.
It is when, friends, the internal eye [ear, nose, tongue, body, mind] is unbroken, and external visible forms [sounds, smells, tastes, touches, images/ideas] come in the way, and there is the appropriate connexion, -- it is then that there is the appearance of the appropriate kind of consciousness. Of what thus comes into existence, the matter goes for inclusion in the holding aggregate of matter; ...the feeling...; ...the perception...; ...the determinations...; of what thus comes into existence, the consciousness goes for inclusion in the holding aggregate of consciousness.
Yassa kho bhikkhave imáni pañc'indriyáni sabbena sabbam sabbathá sabbam n'atthi, tam aham Báhiro puthujjanapakkhe thito ti vadámi.
In whom, monks, altogether and in every way there are not these five faculties, of him I say 'An outsider, one who stands on the commoner's side'.
Dve'má bhikkhave nibbánadhátuyo.
Katamá dve. Saupádisesá ca
nibbánadhátu anupádisesá ca
nibbánadhátu.
Katamá ca bhikkhave saupádisesá
nibbánadhátu. Idha bhikkhave bhikkhu araham hoti
khínásavo vusitavá katakaraníyo
ohitabháro anuppattasadattho
parikkhínabhavasamyojano
sammadaññávimutto. Tassa titthant'eva
pañc'indriyáni, yesam avighátattá
manápámanápam paccanubhoti sukhadukkham
patisamvediyati. Tassa yo rágakkhayo dosakkhayo
mohakkhayo, ayam vuccati bhikkhave saupádisesá
nibbánadhátu.
Katamá ca bhikkhave
anupádisesá nibbánadhátu. Idha
bhikkhave bhikkhu araham hoti khínásavo
vusitavá katakaraníyo ohitabharo anuppattasadattho
parikkhínabhavasamyojano
sammadaññávimutto. Tassa idh'eva bhikkhave
sabbavedayitáni anabhinanditáni
sítibhavissanti, ayam vuccati bhikkhave
anupádisesá nibbánadhátu.
Imá kho bhikkhave dve
nibbánadhátuyo.
There are, monks, these two extinction-elements. Which
are the two? The extinction-element with residue and the
extinction-element without residue.
And which, monks, is the extinction-element with residue?
Here, monks, a monk is a worthy one, a destroyer of the cankers, one
who has reached completion, done what was to be done, laid down
the burden, achieved his own welfare, destroyed attachment to
being, one who is released through comprehending rightly. His
five faculties [seeing, hearing, smelling, tasting, touching]
still remain: owing to their being intact he experiences what is
agreeable and disagreeable, he feels what is pleasant and
unpleasant. It is his destruction of lust, hate, and delusion,
monks, that is called the extinction-element with residue.
And which, monks, is the extinction-element without residue?
Here, monks, a monk is a worthy one, a destroyer of the cankers,
one who has reached completion, done what was to be done, laid
down the burden, achieved his own welfare, destroyed attachment
to being, one who is released through comprehending rightly. All
his feelings, monks, not being delighted in, will become cold in
this very place: it is this, monks, that is called the
extinction-element without residue.
These, monks, are the two extinction-elements.
| 715 | Na me hoti Ahosin ti, Bhavissan ti na hoti me; Sankhárá vibhavissanti: tattha ká paridevaná. |
| 716 | Suddham dhammasamuppádam suddham
sankhárasantatim Passantassa yathábhútam na bhayam hoti gámani. |
| 715 | 'I was' is not for me, not for me is 'I shall be'; Determinations will un-be: therein what place for sighs? |
| 716 | Pure arising of things, pure series of determinants -- For one who sees this as it is, chieftain, there is no fear. |
Yo hoti bhikkhu araham
katáví
Khínásavo antimadehadhárí,
Mánam nu kho so upágamma bhikkhu
Aham vadámí ti pi so vadeyya
Mamam
vadantí ti pi so vadeyyá ti.
Pahínamánassa na santi
ganthá,
Vidhúpitá mánaganthassa
sabbe;
Sa vítivatto yamatam sumedho
Aham vadámí ti pi so vadeyya
Mamam vadantí ti pi so vadeyya;
Loke samaññam kusalo viditvá
Voháramattena so vohareyyá ti.
-- A monk who is a worthy one, his task
done,
His cankers destroyed, wearing his last body, --
Is it because this monk has arrived at conceit
That he might say 'I say',
And that he might say 'They say to me'?
-- For one who is rid of conceit there are no
ties,
All his ties of conceit (mánaganthá'ssa) are
dissolved;
This wise man, having got beyond conceiving (yam
matam),
Might say 'I say',
And he might say 'They say to me':
Skilled in worldly
expressions, knowing about them,
He might use them within the limits of usage.
Yá c'ávuso vedaná yá ca saññá yañ ca viññánam, ime dhammá samsatthá no visamsatthá, na ca labbhá imesam dhammánam vinibbhujitvá vinibbhujitvá nánákaranam paññápetum. Yam h'ávuso vedeti tam sañjánáti, yam sañjánáti tam vijánáti, tasmá ime dhammá samsatthá no visamsatthá, na ca labbhá imesam dhammánam vinibbhujitvá vinibbhujitvá nánákaranam paññápetum.
That, friend, which is feeling, that which is perception, that which is consciousness, -- these things are associated, not dissociated, and it is not possible to show the distinction between these things having separated them one from another. For what, friend, one feels that one perceives, what one perceives that one cognizes, -- that is why these things are associated, not dissociated, and it is not possible to show the distinction between these things having separated them one from another.
Tasmátiha te gahapati evam sikkhitabbam. Na rúpam upádiyissámi, na ca me rúpanissitam viññánam bhavissatí ti. Na vedanam... Na saññam... Na sankháre... Na viññánam upádiyissámi, na ca me viññánanissitam viññánam bhavissatí ti. Evam hi te gahapati sikkhitabbam.
Therefore, householder, you should train yourself thus. 'I shall not hold matter, nor shall my consciousness be hanging to matter.' 'I shall not hold feeling...' 'I shall not hold perception...' 'I shall not hold determinations...' 'I shall not hold consciousness, nor shall my consciousness be hanging to consciousness.' For thus, householder, should you train yourself.
Kathañ c'ávuso anupádá paritassaná hoti. Idh'ávuso asutavá puthujjano ariyánam adassáví ariyadhammassa akovido ariyadhamme aviníto sappurisánam adassáví sappurisadhammassa akovido sappurisadhamme aviníto rúpam [vedanam, saññam, sankháre, viññánam] attato samanupassati rúpavantam [...viññánavantam] vá attánam attani vá rúpam [...viññánam] rúpasmim [...viññánasmim] vá attánam. Tassa tam rúpam [viññánam] viparinamati aññathá hoti, tassa rúpa[...viññána]viparinám'aññathábhává rúpa[...viññána]viparinámánuparivatti viññánam hoti, tassa rúpa[...viññána]viparinámánuparivattajá paritassaná dhammasamuppádá cittam pariyádáya titthanti, cetaso pariyádáná uttásavá ca hoti vighátavá ca apekhavá ca anupádáya ca paritassati. Evam kho ávuso anupádá paritassaná hoti.
And how, friends, is there anxiety at
not holding? Here, friends,
an uninstructed commoner, unseeing of the nobles, ignorant of the
noble Teaching, undisciplined in the noble Teaching, unseeing of
the good men, ignorant of the good men's Teaching, undisciplined
in the good men's Teaching, regards matter [feeling, perception,
determinations, consciousness] as self, or self as endowed with
matter [...consciousness], or matter [...consciousness] as
belonging to self, or self as in matter [...consciousness]. That
matter [...consciousness] of his changes and becomes otherwise;
as that matter [...consciousness] changes and becomes otherwise
so his consciousness follows around (keeps track of) that change
of matter [...consciousness]; anxious ideas that arise born of
following around that change of matter [...consciousness] seize
upon his mind and become established; with that mental seizure,
he is perturbed and disquieted and concerned, and from
not holding he is anxious.
Thus, friends, is there anxiety at
not holding.
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