The Connected Discourses of the Buddha
Page 108
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does view of self arise?”236
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, view of self arises. [186] When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, view of self arises.”…
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
157 (8) Adherence (1)
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, and shackles arise?”237
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, the fetters, adherences, and shackles arise. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, the fetters, adherences, and shackles arise.”…
“Seeing thus … He understands: ‘… there is no more for this state of being.’” [187]
158 (9) Adherence (2)
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, shackles, and holding arise?”
“Venerable sir, our teachings are rooted in the Blessed One….” (Complete as above.)
159 (10) Ānanda
At Sāvatthī. Then the Venerable Ānanda approached the Blessed One … and said to him: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”238
“What do you think, Ānanda, is form permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”
“Is feeling permanent or impermanent?… Is perception permanent or impermanent?… Are volitional formations permanent or impermanent?… Is consciousness permanent or impermanent?” - “Impermanent, venerable sir.” - “Is what is impermanent suffering or happiness?” - “Suffering, venerable sir.” - “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” - “No, venerable sir.”
“Therefore, Ānanda, any kind of form whatsoever, whether past, future, or present…. [188]
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
Chapter II
23 Rādhasaṃyutta Connected Discourses with Rādha
I. THE FIRST MĀRA SUBCHAPTER
1 (1) Māra
At Sāvatthī. Then the Venerable Rādha approached the Blessed One,239 [189] paid homage to him, sat down to one side, and said to him: “Venerable sir, it is said, ‘Māra, Māra.’ In what way, venerable sir, might Māra be?”240
“When there is form, Rādha, there might be Māra, or the killer, or the one who is killed.241 Therefore, Rādha, see form as Māra, see it as the killer, see it as the one who is killed. See it as a disease, as a tumour, as a dart, as misery, as real misery. Those who see it thus see rightly.
“When there is feeling … When there is perception … When there are volitional formations … When there is consciousness, Rādha, there might be Māra, or the killer, or the one who is killed. Therefore, Rādha, see consciousness as Māra, see it as the killer, see it as the one who is killed. See it as a disease, as a tumour, as a dart, as misery, as real misery. Those who see it thus see rightly.”
“What, venerable sir, is the purpose of seeing rightly?”
“The purpose of seeing rightly, Rādha, is revulsion.”
“And what, venerable sir, is the purpose of revulsion?”
“The purpose of revulsion is dispassion.”
“And what, venerable sir, is the purpose of dispassion?”
“The purpose of dispassion is liberation.”
“And what, venerable sir, is the purpose of liberation?”
“The purpose of liberation is Nibbāna.”242
“And what, venerable sir, is the purpose of Nibbāna?”
“You have gone beyond the range of questioning, Rādha.243 You weren’t able to grasp the limit to questioning. For, Rādha, the holy life is lived with Nibbāna as its ground, Nibbāna as its destination, Nibbāna as its final goal.”244
2 (2) A Being
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: [190] “Venerable sir, it is said, ‘a being, a being.’ In what way, venerable sir, is one called a being?”
“One is stuck, Rādha, tightly stuck, in desire, lust, delight, and craving for form; therefore one is called a being.244 One is stuck, tightly stuck, in desire, lust, delight, and craving for feeling … for perception … for volitional formations … for consciousness; therefore one is called a being.
“Suppose, Rādha, some little boys or girls are playing with sand castles. So long as they are not devoid of lust, desire, affection, thirst, passion, and craving for those sand castles, they cherish them, play with them, treasure them,245 and treat them possessively. But when those little boys or girls lose their lust, desire, affection, thirst, passion, and craving for those sand castles, then they scatter them with their hands and feet, demolish them, shatter them, and put them out of play.
“So too, Rādha, scatter form, demolish it, shatter it, put it out of play; practise for the destruction of craving. Scatter feeling … Scatter perception … Scatter volitional formations … Scatter consciousness, demolish it, shatter it, put it out of play; practise for the destruction of craving. For the destruction of craving, Rādha, is Nibbāna.”
3 (3) The Conduit to Existence
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘the conduit to existence, the conduit to existence.’246 What, venerable sir, is the conduit to existence, and what is the cessation of the conduit to existence?” [191]
“Rādha, the desire, lust, delight, craving, engagement and clinging, mental standpoints, adherences, and underlying tendencies regarding form:247 this is called the conduit to existence. Their cessation is the cessation of the conduit to existence.
“The desire, lust, delight, craving, engagement and clinging, mental standpoints, adherences, and underlying tendencies regarding feeling … perception … volitional formations … consciousness: this is called the conduit to existence. Their cessation is the cessation of the conduit to existence.”
4 (4)-10 (10) To Be Fully Understood, Etc.
(These seven suttas are identical with 22:106-12, but addressed to Rādha.) [192-94]
[195]
II. THE SECOND MĀRA SUBCHAPTER
11 (1) Māra
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘Māra, Māra.’ What now, venerable sir, is Māra?”
“Form, Rādha, is Māra. Feeling … Perception … Volitional formations … Consciousness is Māra. Seeing thus … He understands: ‘… there is no more for this state of being.’”
12 (2) Subject to Māra
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘subject to Māra, subject to Māra.’248 What now, venerable sir, is subject to Māra?”
“Form, Rādha, is subject to Māra. Feeling … Perception … Volitional formations … Consciousness is subject to Māra. Seeing thus … He understands: ‘… there is no more for this state of being.’”
13 (3) Impermanent
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Vene
rable sir, it is said, ‘impermanent, impermanent. ’ What now, venerable sir, is impermanent?”
“Form, Rādha, is impermanent. Feeling … Perception … Volitional formations … Consciousness is impermanent. Seeing thus … He understands: ’… there is no more for this state of being.’”
14 (4) Of Impermanent Nature
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘of an impermanent nature, of an impermanent nature.’ What now, venerable sir, is of an impermanent nature?”
“Form, Rādha, is of an impermanent nature. Feeling … [196] Perception … Volitional formations … Consciousness is of an impermanent nature. Seeing thus … He understands: ’… there is no more for this state of being.’”
15 (5) Suffering
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘suffering, suffering.’ What now, venerable sir, is suffering?”
“Form, Rādha, is suffering, feeling is suffering, perception is suffering, volitional formations are suffering, consciousness is suffering. Seeing thus … He understands: ’… there is no more for this state of being.’”
16 (6) Of Painful Nature
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘of a painful nature, of a painful nature.’ What now, venerable sir, is of a painful nature?”
“Form, Rādha, is of a painful nature. Feeling … Perception … Volitional formations … Consciousness is of a painful nature. Seeing thus … He understands: ’… there is no more for this state of being.’”
17 (7) Nonself
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘nonself, nonself.’ What now, venerable sir, is nonself?”
“Form, Rādha, is nonself, feeling is nonself, perception is nonself, volitional formations are nonself, consciousness is nonself. Seeing thus … He understands: ’… there is no more for this state of being.’”
18 (8) Of Selfless Nature
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘of a selfless nature, of a selfless nature.’ What now, venerable sir, is of a selfless nature?”
“Form, Rādha, is of a selfless nature. Feeling … [197] Perception … Volitional formations … Consciousness is of a selfless nature. Seeing thus … He understands: ‘… there is no more for this state of being.’”
19 (9) Subject to Destruction
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘subject to destruction, subject to destruction.’ What now, venerable sir, is subject to destruction?”
“Form, Rādha, is subject to destruction. Feeling … Perception … Volitional formations … Consciousness is subject to destruction. Seeing thus … He understands: ’… there is no more for this state of being.’”
20 (10) Subject to Vanishing
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘subject to vanishing, subject to vanishing.’ What now, venerable sir, is subject to vanishing?”
“Form, Rādha, is subject to vanishing. Feeling … Perception … Volitional formations … Consciousness is subject to vanishing. Seeing thus … He understands: ’… there is no more for this state of being.’”
21 (11) Subject to Arising
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘subject to arising, subject to arising.’ What now, venerable sir, is subject to arising?”
“Form, Rādha, is subject to arising. Feeling … Perception … Volitional formations … Consciousness is subject to arising. Seeing thus … He understands: ’… there is no more for this state of being.’”
22 (12) Subject to Cessation
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it is said, ‘subject to cessation, [198] subject to cessation.’ What now, venerable sir, is subject to cessation?”
“Form, Rādha, is subject to cessation. Feeling … Perception … Volitional formations … Consciousness is subject to cessation. Seeing thus … He understands: ’… there is no more for this state of being.’”
III. REQUEST
23 (1) Māra
At Sāvatthī. Sitting to one side, the Venerable Rādha said to the Blessed One: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”
“Rādha, you should abandon desire, you should abandon lust, you should abandon desire and lust, for whatever is Māra. And what, Rādha, is Māra? Form is Māra. Feeling … Perception … Volitional formations … Consciousness is Māra. Seeing thus … He understands: ‘… there is no more for this state of being.’”
24 (2)-34 (12) Subject to Māra, Etc.
… “Rādha, you should abandon desire, you should abandon lust, you should abandon desire and lust, for whatever is subject to Māra … [199] … for whatever is impermanent … for whatever is of an impermanent nature … for whatever is suffering … for whatever is of a painful nature … for whatever is nonself … for whatever is of a selfless nature … for whatever is subject to destruction … for whatever is subject to vanishing … for whatever is subject to arising … for whatever is subject to cessation. And what, Rādha, is subject to cessation? Form is subject to cessation. Feeling … Perception … Volitional formations … Consciousness is subject to cessation. Seeing thus … He understands: ‘… there is no more for this state of being.’”
[200]
IV. SITTING NEARBY
35 (1) Māra
At Sāvatthī. The Blessed One said to the Venerable Rādha as he was sitting to one side: “Rādha, you should abandon desire, you should abandon lust, you should abandon desire and lust, for whatever is Māra. And what, Rādha, is Māra?”… (Complete as in §23.)
36 (2)-46 (12) Subject to Māra, Etc.
(Identical with §§24-34, but opening as in the preceding sutta.) [201]
[202]
Chapter III
24 Diṭṭhisaṃyutta Connected Discourses on Views
I. STREAM-ENTRY
1 (1) Winds
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar′?”249
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’
“What do you think, bhikkhus, is form permanent or impermanent? … [203] … Is consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”
“No, venerable sir.”
“That which is seen, heard, sensed, cognized, attained, sought after, and ranged over by the mind:250 is that permanent or impermanent?”
“Impermanent, venerable sir.”
“Is what is impermanent suffering or happiness?”
“Suffering, venerable sir.”
“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”
“No, venerable sir.”
“When
, bhikkhus, a noble disciple has abandoned perplexity in these six cases,251 and when, further, he has abandoned perplexity about suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, he is then called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”