Sutta Pitaka
Samyutta Nikāya
Volume IV - Saḷāyatanavaggo
Samyutta 34 - Saḷāyatana Saṃyutta
Chapter 12 - LokakāmaguṇaVaggo
(114) Mārapāsa 1 - Death's Snare 1
1. At one time the Blessed One was living with his relations in a house of bricks and addressed the monks:
2.-7. “Monks, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Monks, to this is said, the monk has gone to reside with Death, is in the power of Death. Is fixed with Death just in front of him and will be subjected to what Death likes.”
Repeat for hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
“Monks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Monks, to this is said, the monk has gone to reside with Death, is in the power of Death. Is fixed with Death just in front of him and will be subjected to what Death likes.
8.-13. “Monks, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome or stay attached to them. Monks, to this is said, the monk is released from forms cognizable by eye-consciousness he does not reside with Death. He is not in the power of Death and will not be subjected to what Death likes.”
Repeat for hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
“Monks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Monks, to this is said, the monk does not reside with Death. He is not in the power of Death and will not be subjected to what Death likes.”
(115) Mārapāsa 2 - Death's Snare 2
1. At one time the Blessed One was living with his relations in a house of bricks and addressed the monks:
2.-7. “Monks, the monk sees agreeable, welcome forms cognizable by eye-consciousness that arouses sensual desires and promotes attachments. The monk delights, welcomes and stays attached to them and it is said, the monk fixed to forms cognizable by eye-consciousness has gone to reside with Death and is in the power of Death. Is fixed with Death just in front of him and will be subjected to what Death likes.”
Repeat. Hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
“Monks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness that arouses sensual desires and promotes attachments. The monk delights, welcomes and stays attached to them and it is said, the monk is fixed to ideas cognizable by mind-consciousness and has gone to reside with Death, is in the power of Death and will be subjected to what Death likes.
8.-13. “Monks, the monk sees agreeable, welcome forms cognizable by eye-consciousness that arouses sensual desires and promotes attachments. The monk does not delight, welcome or stay attached to them. Monks, to this is said, the monk is released from forms cognizable by eye-consciousness he does not reside with Death. He is not in the power of Death and will not be subjected to what Death likes.”
Repeat. Hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
“Monks, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness that arouses sensual desires and promotes attachments. The monk does not delight, welcome and stay attached to them. Monks, to this is said, the monk is released from ideas cognizable by mind-consciousness. He does not reside with Death, is not in the power of Death and will not be subjected to what Death likes.”
(116) Lokakamaguna 1 - The Five Strands of Sensuality in the World 1
1. At one time the Blessed One was living with his relations in a house of bricks and addressed the monks from there:
2. “Monks, I do not say the knowing, seeing achieving, end of the world is reached by traveling, , nor do I declare the ending of unpleasantness without reaching the end of the world.” The Blessed One saying these words got up from his seat and entered his dwelling.
3. Soon after the Blessed One had gone away it occurred to those monks: `Here, friends, the Blessed One has given the gist of this exposition and without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving, end of the world is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Who would explain the detailed meaning of this short exposition'
4. Then it occurred to those monks: “There is venerable Ānanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for him to explain this short exposition given by the Blessed One. What if we approach venerable Ānanda and ask him to explain this?”
5. Then those monks approached venerable Ānanda, exchanged friendly greetings and sat on side.
6. Sitting those monks said to venerable Ānanda: “Friend, Ānanda, the Blessed One gave us the gist of this exposition and without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Then it occurred to us: Who would explain the detailed meaning of this short ezposition; there is venerable Ānanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable Ānanda to explain this short exposition given by the Blessed One. What if we approach venerable Ānanda and ask him to explain this to us Then we approached you, venerable Ānanda! Would you explain this to us?”
7. “Friends, you coming face to face with the Teacher should ignore him and ask me to explain this is like the work of a man in search of heartwood, coming to a standing tree full of heartwood, ignoring the root and the trunk and think to search for the essence among the branches and leaves. Friends, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, has become Brahma. Friends, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, the leader for the Teaching. This is the right time to ask the Blessed One, himself and as the Blessed One explains it, bear it in your minds.
8. Indeed friend, Ānanda, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, he has become Brahma. Friend, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, is the leader for the Teaching. This is the right time to ask the Blessed One, himself and as the Blessed One explains it, we should bear it in our minds but venerable Ānanda,. is praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable Ānanda to explain this short exposition given by the Blessed One. Friend, Ānanda, explain it to us, taking it lightly”.
9. “Then friends, listen carefully, I will tell you.” The monks agreed and venerable Ānanda said:
10. Friends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Of this short exposition of the Blessed One I know the detailed meaning thus:
11. Friends, by whatever means there are perceptions of the world and measuring in the world that is the world in the dispensation of the noble ones. Friends, through what are there perceptions of the world and measuring in the world? Friends, through the eye, one perceives and there is measuring in the world. Through the ear, nose, tongue, body and the mind there are perceptions and measuring in the world. This is the world in the dispensation of the noble ones.
12. Friends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world, is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' I know the detailed explanation of this short exposition as above. Friends if you desire, approach the Blessed One and ask this from the Blessed One himself and as he explains bear it in your minds.”
Those monks agreed, got up from their seats approached the Blessed One, worshipped and sat on a side.
13. Sitting, those monks said to the Blessed One:
“Venerable sir, the Blessed One gave us the gist of this exposition without giving its details got up from his seat and entered his dwelling. `Monks, I do not say the knowing, seeing achieving end of the world, is reached by traveling, nor do I declare the ending of unpleasantness without reaching the end of the world.' Then it occurred to us: `Who would explain the detailed meaning of this short exposition?
14. “Then it occurred to us: There is venerable Ānanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable Ānanda to explain this short exposition given by the Blessed One. Then we approached venerable Ānanda, and asked an explanation.
15. “Venerable sir, venerable Ānanda, explained it to us, in this manner using these words and phrases”
“Monks, Ānanda is very wise, if you had asked for its meaning from me, I too would have given this same explanation. This is its meaning bear it in your minds.”
(117) Lokakamaguna 2 - The Five Strands of Sensuality 2
2. “Monks, when I was seeking enlightenment, it occurred to me: `The mind with which I felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet my mind wanders much to the past and a little to the present and the future. Monks, then it occurred to me thus. The mind with which I felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet my mind wanders much to the past and a little to the present and the future. Therefore for my welfare I should protect my mind diligently and mindfully.
3. Therefore monks, the minds with which you felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet your minds wander much to the past and a little to the present and the future. Monks, then it should occur to you thus. The mind with which we felt the five strands of sense pleasures in the past, are gone by, ceased and changed, yet our minds wander much to the past and a little to the present and the future, Therefore for our welfare we should protect our minds diligently and mindfully.
4. “Therefore monks, you should know the sphere in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.”
Repeat for the nose.
“You should know the sphere, in which the tongue ceases and the perception of tastes lose interest.”
Repeat for the body.
“You should know the sphere, in which the mind ceases and the perception of ideas lose interest.”
5. The Blessed One said this, got up from his seat and entered the monastery.
6. Soon after the Blessed One had gone away it occurred to those monks: `Here, friends, the Blessed One has given the gist of this exposition and without giving its details got up from his seat and entered his dwelling. Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.'
Repeat for the nose.
`You should know the sphere, in which the tongue ceases and the perception of tastes lose interest.'
Repeat for the body.
`You should know the sphere, in which the mind ceases and the perception of ideas lose interest' Who would explain the detailed meaning of this short exposition?'
7. Then it occurred to those monks: “There is venerable Ānanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for him to explain this short exposition given by the Blessed One. What if we approach venerable Ānanda and ask him to explain this to us?”
8. Then those monks approached venerable Ānanda, exchanged friendly greetings and sat on side.
9. Sitting those monks said to venerable Ānanda: “Friend, Ānanda, the Blessed One gave us the gist of this exposition and without giving its details got up from his seat and entered his dwelling.
'Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.”
Repeat for the nose.
You should know the sphere, in which the tongue ceases and the perception of tastes lose interest.”
Repeat for the body.
“You should know the sphere, in which the mind ceases and the perception of ideas lose interest' Then it occurred to us: `Who would explain the detailed meaning of this short ezposition, it occurred to us: There is venerable Ānanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable Ānanda to explain this short exposition given by the Blessed One. What if we approach venerable Ānanda and ask him to explain this to us Then, we approached you venerable Ānanda, would you explain this to us?”
10.-11. “Friends, you coming face to face with the Teacher should ignore him and ask me to explain this is like the work of a man in search of heartwood, coming to a standing tree full of heartwood, ignoring the root and the trunk and think to search for the essence among the branches and leaves. Friends, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, he has become Brahma. Friends, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, the leader for the Teaching. This is the right time to ask the Blessed One himself and as the Blessed One explains bear it in your minds.
“Indeed, friend Ānanda, the Blessed One knows what should be known, sees what should be seen, is one with sight, is wise, is the Teaching, he has become Brahma. Friend, the Thus Gone One observes what he preaches, gives the essential, is giver of the deathless, the leader for the Teaching. This is the right time to ask the Blessed One himself and as the Blessed One explains it, we should bear it in our minds but venerable Ānanda,.is praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable Ānanda to explain this short exposition given by the Blessed One. Friend, Ānanda, explain it to us, taking it lightly”.
12. “Then friends, listen carefully, I will tell you.” The monks agreed and venerable Ānanda said:
13. “Friends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.”
Repeat for the nose.
“You should know the sphere, in which the tongue ceases and the perception of tastes lose interest.”
Repeat for the body.
“You should know the sphere, in which the mind ceases and the perception of ideas lose interest' Friends, I know the detailed meaning thus: Friends, the Blessed One had said this for the cessation of the six spheres. Therefore friends, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.”
Repeat for the nose.
“You should know the sphere, in which the tongue ceases and the perception of tastes lose interest.”
Repeat for the body.
“You should know the sphere, in which the mind ceases and the perception of ideas lose interest.
14. “Friends, the Blessed One gave you the gist of this exposition, without giving its details got up from his seat and entered his dwelling. `Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.”
Repeat for the nose.
“You should know the sphere, in which the tongue ceases and the perception of tastes lose interest.”
Repeat for the body.
“You should know the sphere, in which the mind ceases and the perception of ideas lose interest. I know the detailed explanation of this short exposition as above. Friends if you desire, approach the Blessed One and ask this from the Blessed One himself and as he explains bear it in your minds.”
Those monks agreed, got up from their seats approached the Blessed One, worshipped and sat on a side.
15. Sitting those monks said to the Blessed One
“Venerable sir, the Blessed One gave us the gist of this exposition without giving its details got up from his seat and entered his dwelling. `Therefore monks, you should know the sphere, in which the eye ceases and the perception of forms lose interest, the ear ceases and the perception of sounds lose interest.”
Repeat for the nose.
“You should know the sphere, in which the tongue ceases and the perception of tastes lose interest.”
Repeat for the body.
“You should know the sphere, in which the mind ceases and the perception of ideas lose interest.' Then it occurred to us: `Who would explain the detailed meaning of this short exposition?'
16. “It occurred to us: `There is venerable Ānanda. He is even praised by the Teacher as a well developed and wise one, among the co-associates in the holy life. It is possible for venerable Ānanda to explain this short exposition given by the Blessed One.' Then we approached you venerable Ānanda, and asked an explanation.
17. “Venerable sir, venerable Ānanda, explained it to us, in this manner using these words and phrases.”
“Monks, Ānanda is very wise, if you had asked for its meaning from me, I too would have given this same explanation. This is its meaning bear it in your minds. *
(118) Sakka - Sakka the King of Gods
1. At one time the Blessed One was living on the Gijjha peaks in Rajagaha.
2. Then Sakka the king of gods approached the Blessed One, worshipped and stood on a side.
3. Standing on a side he king of gods said to the Blessed One: “Venerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?”
4. “King of gods, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. Settling there, consciousness holds it. King of gods with holdings the monk does not extinguish.
5.-8. “King of gods, the monk hears agreeable welcome sounds, cognizes agreeable welcome scents, tastes agreeable welcome savories and cognizes agreeable welcome touches.
9. “King of gods, the monk cognizes agreeable, welcome ideas cognizable by mind-consciousness. They arouse sensual desires and promote attachments. The monk delights, welcomes and stays attached to them. And settling there consciousness holds it. King of gods with holdings the monk does not extinguish.
10. “King of gods, this is the reason for a certain person not to extinguish here and now.
11.-16. “King of gods, the monk sees agreeable, welcome forms cognizable by eye-consciousness. They arouse sensual desires and promote attachments. The monk does not delight, welcome and stay attached to them. Consciousness does not settle and hold them. King of gods without holdings the monk extinguishes.
17. “King of gods, this is the reason for a certain person to extinguish here and now.”
(119) Pañcasika - The Heavenly Musician
1. At one time the Blessed One was living on the Gijjha peaks in Rajagaha.
2. Then Pañcasika the heavenly musician approached the Blessed One, worshipped and stood on a side.
3. Standing on a side said to the Blessed One: “Venerable sir, what is the reason for a certain person not to attain extinction here and now and another person to attain extinction here and now?”
4.-16. “Pañcasika, the monk sees agreeable welcome forms, hears agreeable welcome sounds, agreeable welcome scents, tastes and touches, Repeat above Sutta up to 16.
17. “Pañcasika, this is the reason for a certain person to extinguish here and now.”
(120) Sāriputta - Venerable Sāriputta
1. At one time venerable Sāriputta was living in the monastery offered by Anāthapiṇḍika in Jeta's grove in Sāvatthi.
2. Then a certain monk approached venerable Sāriputta, exchanged friendly greetings and sat on a side.
3. Sitting on a side that monk said to venerable Sāriputta: “Friend Sāriputta, one of your co-associates has stepped down from the holy life and leads a worldly life.”
4. “Friend, it happens to one, not guarded in the mental faculties, does not know the right amount to eat and is not yoked to wakefulness. Friend, that monk not guarded in the mental faculties, does not know the right amount to eat and not yoked to wakefulness, should continue to lead the holy life complete and pure until he lives, is not possible.
5. “Friend, the monk who guards his mental faculties, knows the right amount to eat and is yoked to wakefulness, should continue to lead the holy life complete and pure until he lives is possible.
6. “Friend, how is the guarding of the mental faculties? Here, friend, the monk seeing a form does not take the sign or its details. If it happened that he lived with the mental faculty of the eye unguarded with evil demerit and displeasing covetousness streaming from his mind, he falls to the method of guarding his mind and the mental faculty of the eye.”
Repeat for the ear, nose, tongue, and body.
“Friend, the monk cognizing an idea does not take the sign or its details. If it happened that he lived with the mental faculty of the mind unguarded with evil demerit and displeasing covetousness streaming from his mind, he falls to the method of guarding his mind and the mental faculty of the mind.
Friend, this is guarding the mental faculties.
7. “Friend, what is to know the right amount to eat? Here, friend, the monk, partakes food reflecting, this is not for play, intoxication, or to make me beautiful, I partake this food without attachment to soups, only to sustain and maintain this body, to lead the holy life I appease earlier feelings and will not arouse new feelings, so that there will be no mistakes for a pleasant abiding. This is to know the right amount to eat.
8. “How is the yoking to wakefulness? Here, friend, the monk sits somewhere during the day and purifies the mind from obstructing things. In. the first watch of the night too sitting somewhere he purifies the mind from obstructing things. During the middle watch of the night he lies down, making the lion's posture, placing one foot over the other and attending to the perception of waking. In the last watch of the night he purifies the mind from obstructing things. Thus is the yoking to wakefulness.
9. “Therefore, friend, it should be I will train thus, to guard my mental faculties, know the right amount to eat and yoke myself to wakefulness.
“Friend, this is the training.”
(121) Rāhula - Venerable Rāhula
1. At that time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta's grove in Sāvatthi.
2. When the Blessed One was in his seclusion, this thought and thought process arose to him: `Now Rahula's mind is mature to attain release. What if I lead his mind further for the destruction of desires.'
3. Then the Blessed One dressing in the morning and taking bowl and robes wandered in Sāvatthi for alms. Returning from the alms round addressed venerable Rahula: “Rahula, take a seat and let us go to the Dark Forest to spend the day.”
Venerable Rahula agreeing, took a seat and followed close behind the Blessed One
4. At that time an innumerable number of hundred thousands of heavenly being followed the Blessed One, thinking today the Blessed One is going to lead venerable Rahula's mind to the destruction of desires.
5. The Blessed One entered the dark forest and sat under a certain tree on the prepared seat. Venerable Rahula too worshipped the Blessed One and sat on a side and the Blessed One said to venerable Rahula:
6. “Rahula, is the eye permanent or impermanent?”
“Venerable sir, it's impermanent.”
“That impermanent thing is it pleasant or unpleasant?”
“Venerable sir, it's unpleasant.”
“That impermanent, unpleasant, changing thing is it suitable to be considered, it's mine, I am there, it's my self?”
“That is not so, venerable sir.”
“Are forms, eye-consciousness, eye-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of eye-contact, permanent or impermanent?”
“Venerable sir, they are impermanent.”
“Those impermanent things, are they pleasant or unpleasant?”
“Venerable sir, they are unpleasant.”
“Those impermanent, unpleasant, changing things are they suitable to be considered, are mine
“That is not so, venerable sir.”
7.-8. Repeat for ear and nose.
9. “Is the tongue permanent or permanent?”
10. Repeat for the body.
11. Rahula, is the mind permanent or impermanent?”
“Venerable sir, it's impermanent”
“That impermanent thing is it pleasant or unpleasant?”
“Venerable sir, it's unpleasant”
“That impermanent, unpleasant, changing thing is it suitable to be considered, it's mine, I am there, it's my self?”
“That is not so, venerable sir.”
“Are ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant or neither unpleasant nor pleasant born of mind-contact, permanent or impermanent?”
“Venerable sir, they are impermanent”
“Those impermanent things, are they pleasant or unpleasant?”
“Venerable sir, they are unpleasant.”
“Those impermanent, unpleasant, changing things are they suitable to be considered, are mine
“That is not so, venerable sir.”
12. “Rahula, the noble disciple seeing it thus turns from the eye, forms, and eye-contact. re Turns from the mind, ideas, mind-consciousness, mind-contact and whatever feelings pleasant, unpleasant, or neither unpleasant nor pleasant born of mind-contact. Turning loses interest, not interested is released. Released knowledge arises to him, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish.”
13. The Blessed One said thus and venerable Rahula delighted in the words of the Blessed One. When this discourse was given venerable Rahula's mind was released from desires without holdings and the stainless eye of the Teaching arose to an innumerable number of thousands of heavenly beings; `Whatever things are of the nature of arising are also of the nature of ceasing.'
(122) Saṃyojana - Bonds
1. “Monks, I will teach the binding things and the bonds, listen to it carefully.
2. “Monks, what are the binding things and what are the bonds?
3. “Monks, there are agreeable, welcome forms cognizable by eye-consciousness, that arouse sensual lust and attachment they are binding things.
“The interest and greed for them are the bonds.
4.-7. “Monks, there're agreeable, welcome sounds cognizable by ear-consciousness, that arouse sensual lust and attachment they are binding things.
The interest and greed for them are the bonds. Repeat for agreeable welcome scents, re savories, re touches.
8. “Monks, there're agreeable, welcome ideas cognizable by mind-consciousness, that arouse sensual lust and attachment they are binding things.
“The interest and greed for them are the bonds.”
(123) Upādānaṃ - Holding
1. “Monks, I will teach the holding things and the holdings, listen to it carefully.
2. “Monks, what are the holding things and what are the holdings?
3. “Monks, there are agreeable, welcome forms cognizable by eye-consciousness, that arouse sensual lust and attachment they are the holding things.
The interest and greed for them are the holdings.
4.-7. “Monks, there are agreeable, welcome sounds cognizable by ear-consciousness, that arouse sensual lust and attachment they are holding things.
“The interest and greed for them are the holdings.
Repeat for agreeable welcome scents, savories, and touches.
8. “Monks, there are agreeable, welcome ideas cognizable by mind-consciousness, that arouse sensual lust and attachment they are the holding things.
“The interest and greed for them are the holdings.”