“The cessation, subsiding, and passing away of the earth element … of the consciousness element is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”
10 Aggregates
At Sāvatthī. “Bhikkhus, the arising, continuation, production, and manifestation of form … of feeling … of perception … of volitional formations … of consciousness is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
“The cessation, subsiding, and passing away of form … of consciousness is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”
[232]
Chapter VI
27 Kilesasaṃyutta Connected Discourses on Defilements
1 The Eye
At Sāvatthī. “Bhikkhus, desire and lust for the eye is a corruption of the mind.273 Desire and lust for the ear … for the nose … for the tongue … for the body … for the mind is a corruption of the mind. When a bhikkhu has abandoned the mental corruption in these six cases, his mind inclines to renunciation. A mind fortified by renunciation becomes wieldy in regard to those things that are to be realized by direct knowledge.”274
2 Forms
At Sāvatthī. “Bhikkhus, desire and lust for forms is a corruption of the mind. Desire and lust for sounds … for odours … for tastes … for tactile objects … for mental phenomena is a corruption of the mind. When a bhikkhu has abandoned the mental corruption in these six cases, his mind inclines to renunciation. A mind fortified by renunciation becomes wieldy in regard to those things that are to be realized by direct knowledge.”
3 Consciousness
“Bhikkhus, desire and lust for eye-consciousness … for mind-consciousness is a corruption of the mind. When a bhikkhu has abandoned the mental corruption in these six cases … [233] … [his mind] becomes wieldy in regard to those things that are to be realized by direct knowledge.”
4 Contact
“Bhikkhus, desire and lust for eye-contact … for mind-contact is a corruption of the mind. When a bhikkhu has abandoned the mental corruption in these six cases … [his mind] becomes wieldy in regard to those things that are to be realized by direct knowledge.”
5 Feeling
“Bhikkhus, desire and lust for feeling born of eye-contact … for feeling born of mind-contact is a corruption of the mind. When a bhikkhu has abandoned the mental corruption in these six cases … [his mind] becomes wieldy in regard to those things that are to be realized by direct knowledge.”
6 Perception
“Bhikkhus, desire and lust for perception of forms … for perception of mental phenomena is a corruption of the mind. When a bhikkhu has abandoned the mental corruption in these six cases … [his mind] becomes wieldy in regard to those things that are to be realized by direct knowledge.”
7 Volition
“Bhikkhus, desire and lust for volition regarding forms … [234] … for volition regarding mental phenomena is a corruption of the mind. When a bhikkhu has abandoned the mental corruption in these six cases … [his mind] becomes wieldy in regard to those things that are to be realized by direct knowledge.”
8 Craving
“Bhikkhus, desire and lust for craving for forms … for craving for mental phenomena is a corruption of the mind. When a bhikkhu has abandoned the mental corruption in these six cases … [his mind] becomes wieldy in regard to those things that are to be realized by direct knowledge.”
9 Elements
“Bhikkhus, desire and lust for the earth element … for the water element … for the heat element … for the air element … for the space element … for the consciousness element is a corruption of the mind. When a bhikkhu has abandoned the mental corruption in these six cases … [his mind] becomes wieldy in regard to those things that are to be realized by direct knowledge.”
10 Aggregates
“Bhikkhus, desire and lust for form … for feeling … for perception … for volitional formations … for consciousness is a corruption of the mind. When a bhikkhu has abandoned the mental corruption in these five cases, his mind inclines to renunciation. A mind fortified by renunciation becomes wieldy in regard to those things that are to be realized by direct knowledge.”
[235]
Chapter VII
28 Sāriputtasaṃyutta Connected Discourses with Sāriputta
1 Born of Seclusion
On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Then, in the morning, the Venerable Sāriputta dressed and, taking bowl and robe, entered Sāvatthī for alms. Then, when he had walked for alms in Sāvatthī and had returned from the alms round, after his meal he went to the Blind Men’s Grove for the day’s abiding. Having plunged into the Blind Men’s Grove, he sat down at the foot of a tree for the day’s abiding.
Then, in the evening, the Venerable Sāriputta emerged from seclusion and went to Jeta’s Grove, Anāthapiṇḍika’s Park. The Venerable Ānanda saw the Venerable Sāriputta coming in the distance and said to him: “Friend Sāriputta, your faculties are serene, your facial complexion is pure and bright. In what dwelling has the Venerable Sāriputta spent the day?”275
“Here, friend, secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelt in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Yet, friend, it did not occur to me, ‘I am attaining the first jhāna,’ or ‘I have attained the first jhāna,’ or ‘I have emerged from the first jhāna.’” [236]
“It must be because I-making, mine-making, and the underlying tendency to conceit have been thoroughly uprooted in the Venerable Sāriputta for a long time that such thoughts did not occur to him.”276
2 Without Thought
At Sāvatthī…. (as above) … The Venerable Ānanda saw the Venerable Sāriputta coming in the distance and said to him: “Friend Sāriputta, your faculties are serene, your complexion is pure and bright. In what dwelling has the Venerable Sāriputta spent the day?”
“Here, friend, with the subsiding of thought and examination, I entered and dwelt in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. Yet, friend, it did not occur to me, ‘I am attaining the second jhāna,’ or ‘I have attained the second jhāna,’ or ‘I have emerged from the second jhāna.’”
“It must be because I-making, mine-making, and the underlying tendency to conceit have been thoroughly uprooted in the Venerable Sāriputta for a long time that such thoughts did not occur to him.”
3 Rapture
At Sāvatthī…. The Venerable Ānanda saw the Venerable Sāriputta coming in the distance….
“Here, friend, with the fading away as well of rapture, I dwelt equanimous and, mindful and clearly comprehending, I experienced happiness with the body; I entered and dwelt in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ [237] Yet, friend, it did not occur to me, ‘I am attaining the third jhāna….’” (Complete as in preceding sutta.)
4 Equanimity
At Sāvatthī…. The Venerable Ānanda saw the Venerable Sāriputta coming in the distance….
“Here, friend, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, I entered and dwelt in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. Yet, friend, it did not occur to me, ‘I am attaining the fourth jhāna….’” 5 The Base of the Infinity of Space
At Sāvatthī…. The Venerable Ānanda saw the Venerable Sāriputta coming in the distance….
“Here, friend, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that ‘space is infinite,’ I entered and dwelt in
the base of the infinity of space. Yet, friend, it did not occur to me, ‘I am attaining the base of the infinity of space….’”
6 The Base of the Infinity of Consciousness
At Sāvatthī…. The Venerable Ānanda saw the Venerable Sāriputta coming in the distance….
“Here, friend, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ I entered and dwelt in the base of the infinity of consciousness. Yet, friend, it did not occur to me, ‘I am attaining the base of the infinity of consciousness…. ’”
7 The Base of Nothingness
At Sāvatthī…. The Venerable Ānanda saw the Venerable Sāriputta coming in the distance….
“Here, friend, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ I entered and dwelt in the base of nothingness. Yet, friend, it did not occur to me, ‘I am attaining the base of nothingness….’” [238]
8 The Base of Neither-Perception-Nor-Nonperception
At Sāvatthī…. The Venerable Ānanda saw the Venerable Sāriputta coming in the distance….
“Here, friend, by completely transcending the base of nothingness, I entered and dwelt in the base of neither-perception-nor-nonperception. Yet, friend, it did not occur to me, ‘I am attaining the base of neither-perception-nor-nonperception….’”
9 The Attainment of Cessation
At Sāvatthī…. The Venerable Ānanda saw the Venerable Sāriputta coming in the distance….
“Here, friend, by completely transcending the base of neither-perception-nor-nonperception, I entered and dwelt in the cessation of perception and feeling. Yet, friend, it did not occur to me, ‘I am attaining the cessation of perception and feeling,’ or ‘I have attained the cessation of perception and feeling,’ or ‘I have emerged from the cessation of perception and feeling.’”
“It must be because I-making, mine-making, and the underlying tendency to conceit have been thoroughly uprooted in the Venerable Sāriputta for a long time that such thoughts did not occur to him.”
10 Sucimukhī
On one occasion the Venerable Sāriputta was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then, in the morning, the Venerable Sāriputta dressed and, taking bowl and robe, entered Rājagaha for alms. Then, when he had walked for alms on continuous alms round in Rājagaha,277 he ate that almsfood leaning against a certain wall.
Then the female wanderer Sucimukhī approached the Venerable Sāriputta and said to him: “Ascetic, do you eat facing downwards?ʺ278
“I don’t eat facing downwards, sister.”
“Then, ascetic, do you eat facing upwards?”
“I don’t eat facing upwards, sister.” [239]
“Then, ascetic, do you eat facing the [four] quarters?”279
“I don’t eat facing the [four] quarters, sister.”
“Then, ascetic, do you eat facing the intermediate directions?”
“I don’t eat facing the intermediate directions, sister.”
“When you are asked, ‘Ascetic, do you eat facing downwards? ’… ‘Do you eat facing the intermediate directions?’ you reply, ‘I don’t eat thus, sister.’ How then do you eat, ascetic?”
“Sister, those ascetics and brahmins who earn their living by the debased art of geomancy280—a wrong means of livelihood—these are called ascetics and brahmins who eat facing downwards. Those ascetics and brahmins who earn their living by the debased art of astrology281—a wrong means of livelihood—these are called ascetics and brahmins who eat facing upwards. Those ascetics and brahmins who earn their living by undertaking to go on errands and run messages282—a wrong means of livelihood—these are called ascetics and brahmins who eat facing the [four] quarters. Those ascetics and brahmins who earn their living by the debased art of palmistry283—a wrong means of livelihood—these are called ascetics and brahmins who eat facing the intermediate directions.
“Sister, I do not earn my living by such wrong means of livelihood as the debased art of geomancy, or the debased art of astrology, or by undertaking to go on errands and run messages, or by the debased art of palmistry. I seek almsfood righteously and, having sought it, I eat my almsfood righteously.” [240]
Then the female wanderer Sucimukhī went from street to street and from square to square in Rājagaha announcing: “The ascetics following the Sakyan son eat righteous food; they eat blameless food. Give almsfood to the ascetics following the Sakyan son.”
Chapter VIII
29 Nāgasaṃyutta Connected Discourses on Nāgas
1 Simple Version
At Sāvatthī. “Bhikkhus, there are these four modes of generation of nāgas.284 What four? Nāgas born from eggs, nāgas born from the womb, nāgas born from moisture, nāgas of spontaneous birth. These are the four modes of generation of nāgas.”
2 Superior
At Sāvatthī. “Bhikkhus, there are these four modes of generation of nāgas…. [241]
“Therein, bhikkhus, nāgas born from the womb, from moisture, and born spontaneously are superior to nāgas born from eggs. Nāgas born from moisture and born spontaneously are superior to nāgas born from eggs and from the womb. Nāgas born spontaneously are superior to nāgas born from eggs, from the womb, and from moisture.
“These, bhikkhus, are the four modes of generation of nāgas.”
3 The Uposatha (1)
At Sāvatthī. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, what is the cause and reason why some egg-born nāgas here observe the Uposatha and relinquish [concern for] their bodies?”285
“Here, bhikkhus, some egg-born nāgas think thus: ‘In the past we acted ambivalently in body, speech, and mind.286 Having done so, with the breakup of the body, after death, we were reborn in the company of egg-born nāgas. If today we practise good conduct of body, speech, and mind, then with the breakup of the body, after death, we shall be reborn in a happy destination, in a heavenly world. Come now, let us practise good conduct of body, speech, and mind.’
“This, bhikkhu, is the cause and reason why some egg-born nāgas here observe the Uposatha and relinquish [concern for] their bodies.” [242]
4-6 The Uposatha (2-4)
(The same is repeated for the other three types of nāgas.) [243]
7 He Has Heard (1)
At Sāvatthī…. Sitting to one side, that bhikkhu said to the Blessed One: “Venerable sir, what is the cause and reason why someone here, with the breakup of the body, after death, is reborn in the company of egg-born nāgas?”
“Here, bhikkhu, someone acts ambivalently in body, speech, and mind. He has heard: ‘Egg-born nāgas are long-lived, beautiful, and abound in happiness.’ He thinks: ‘Oh, with the breakup of the body, after death, may I be reborn in the company of egg-born nāgas!’ Then, with the breakup of the body, after death, he is reborn in the company of egg-born nāgas.
“This, bhikkhu, is the cause and reason why someone here, with the breakup of the body, after death, is reborn in the company of egg-born nāgas.”
8-10 He Has Heard (2-4)
(These three suttas repeat the same for the other three types of nāgas.)
[244]
11-20 With the Support of Giving (1)
Sitting to one side, that bhikkhu said to the Blessed One: “Venerable sir, what is the cause and reason why [245] someone here, with the breakup of the body, after death, is reborn in the company of egg-born nāgas?”
“Here, bhikkhu, someone acts ambivalently in body, speech, and mind. He has heard: ‘Egg-born nāgas are long-lived, beautiful, and abound in happiness.’ He thinks: ‘Oh, with the breakup of the body, after death, may I be reborn in the company of egg-born nāgas!’ He gives food…. He gives drink…. He gives clothing…. He gives a vehicle…. He gives a garland…. He gives a fragrance…. He gives an unguent…. He gives a bed…. He gives a dwelling…. He gives a lamp.287 Then, with the breakup of the body, after
death, he is reborn in the company of egg-born nāgas.
“This, bhikkhu, is the cause and reason why someone here, with the breakup of the body, after death, is reborn in the company of egg-born nāgas.”
21-50 With the Support of Giving (2-4)
(These three decads each repeat the preceding decad for the other three types of nāgas.) [246]
The Connected Discourses of the Buddha Page 111
