Eva½ me suta½ - eka½ samaya½ bhagav± s±vatthiya½ viharati jetavane an±thapiº¹ikassa ±r±me. Tatra kho bhagav± bhikkh³ ±mantesi: ‘bhikkhavo’ti. “Bhadante”ti te bhikkh³ bhagavato paccassosu½. Bhagav± etadavoca:

I have heard thus. At one time the Blessed One was living at S±vatthi, in Jeta's grove of An±thapiº¹ika. The Blessed One addressed the monks: “Monks!” Those monks replied: “Yes, venerable sir.” And the Blessed One said thus:

“Assutav±, bhikkhave, puthujjano imasmi½ c±tumah±bh³tikasmi½ k±yasmi½ nibbindeyyapi virajjeyyapi vimucceyyapi. Ta½ kissa hetu? dissati, bhikkhave, imassa c±tumah±bh³tikassa k±yassa ±cayopi apacayopi ±d±nampi nikkhepanampi. Tasm± tatr±ssutav± puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi”.

“Monks, the untaught commoner may experience dissatisfaction with the body comprised of the four great elements. He may even experience dispassion towards it and he may even be released from it. And why is this? Monks, manifestation and decline can be seen of this body comprised of the four great elements, it is seen as taking up and casting aside. Thus the untaught commoner may experience dispassion, and he may even experience release.

“Yañca kho eta½, bhikkhave, vuccati citta½ itipi, mano itipi, viññ±ºa½ itipi, tatr±ssutav± puthujjano n±la½ nibbinditu½ n±la½ virajjitu½ n±la½ vimuccitu½. Ta½ kissa hetu? D²gharattañheta½, bhikkhave, assutavato puthujjanassa ajjhosita½ mam±yita½ par±maµµha½– ‘eta½ mama, esohamasmi, eso me att±’ti. Tasm± tatr±ssutav± puthujjano n±la½ nibbinditu½ n±la½ virajjitu½ n±la½ vimuccitu½.

“Although, Monks, whatever that is called ‘mind’ and ‘mental faculties’ and ‘consciousness’, the untaught commoner is incapable of experiencing dissatisfaction toward these, incapable of experiencing dispassion toward these, incapable of experiencing release from these. And why is this? Monks, because for a long time this ignorant commoner has held to these things and grasped them with fond attachment thus: ‘This is mine, this I am, this is my ‘self’’. Thus the untaught commoner is incapable of experiencing dissatisfaction to these, incapable of experiencing dispassion to these, incapable of experiencing release from these.

“Vara½ bhikkhave, assutav± puthujjano ima½ c±tumah±bh³tika½ k±ya½ attato upagaccheyya, na tveva citta½. Ta½ kissa hetu? Dissat±ya½, bhikkhave, c±tumah±bh³tiko k±yo ekampi vassa½ tiµµham±no dvepi vass±ni tiµµham±no t²ºipi vass±ni tiµµham±no catt±ripi vass±ni tiµµham±no pañcapi vass±ni tiµµham±no dasapi vass±ni tiµµham±no v²satipi vass±ni tiµµham±no ti½sampi vass±ni tiµµham±no catt±r²sampi vass±ni tiµµham±no paññ±sampi vass±ni tiµµham±no vassasatampi tiµµham±no, bhiyyopi tiµµham±no.

“It would be better, monks, for the untaught commoner to accept as ‘self’ this body comprised of the four great elements than to take the ‘mental faculties’ as such. And why is this? Monks, this body comprised of the four great elements appears to last for one year, to last for two years, to last for three years, to last for four years, to last for five years, to last for ten years, to last for twenty years, to last for thirty years, to last for forty years, to last for fifty years, to last for one hundred years and to last even further.

“Yañca kho eta½, bhikkhave, vuccati citta½ itipi, mano itipi, viññ±ºa½ itipi, ta½ rattiy± ca divasassa ca aññadeva uppajjati añña½ nirujjhati. Seyyath±pi, bhikkhave, makkaµo araññe pavane caram±no s±kha½ gaºhati, ta½ muñcitv± añña½ gaºhati, ta½ muñcitv± añña½ gaºhati; evameva kho, bhikkhave, yamida½ vuccati citta½ itipi, mano itipi, viññ±ºa½ itipi, ta½ rattiy± ca divasassa ca aññadeva uppajjati añña½ nirujjhati.

“Although, Monks, whatever that is called ‘mind’ and ‘mental faculties’ and ‘consciousness’, will manifest as one thing only to vanish as another, by day and by night. Monks, Just as a monkey ranging the forest takes hold of one branch and letting that go takes hold of another, such it is, monks, that which is called ‘mind’ and ‘mental faculties’ and ‘consciousness’, will manifest as one thing only to vanish as another, by day and by night.

“Tatra, bhikkhave, sutav± ariyas±vako paµiccasamupp±da½yeva s±dhuka½ yoniso manasi karoti– ‘iti imasmi½ sati ida½ hoti, imassupp±d± ida½ uppajjati; imasmi½ asati ida½ na hoti, imassa nirodh± ida½ nirujjhati.

“Monks, therefore the learned noble disciple puts forth effort and is thoroughly attentive to dependant genesis: When this is known, that exists. When this arises, that arises. When this is not known, that does not exist. With this ceasing, that ceases.

“Yadida½, avijj±paccay±, saªkh±r±; saªkh±rapaccay± viññ±ºa½; viññ±ºapaccay± n±mar³pa½; n±mar³papaccay± sa¼±yatana½; sa¼±yatanapaccay± phasso; phassapaccay± vedan±; vedan±paccay± taºh±; taºh±paccay± up±d±na½; up±d±napaccay± bhavo; bhavapaccay± j±ti j±tipaccay± jar±maraºa½ sokaparidevadukkhadomanassup±y±s± sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“That is; ignorance is the supportive condition for volitional cognition, volitional cognition is the supportive condition for consciousness, consciousness is the supportive condition for cognition of the physical, cognition of the physical is the supportive condition for the six extensions of sensation, the six extensions of sensation is the supportive condition for contact, contact is the supportive condition for the sensation of feeling, the sensation of feeling is the supportive condition for craving, craving is the supportive condition for grasping, grasping is the supportive condition for becoming, becoming is the supportive condition for birth and birth is the supportive condition for the arising of aging and death, sorrow, weeping, affliction and mental distress.

Such is the genesis of this entire mass of suffering.

Avijj±ya tveva asesavir±ganirodh± saªkh±ranirodho; saªkh±ranirodh± viññ±ºanirodho; viññ±ºanirodh± n±mar³panirodho; n±mar³panirodh± sa¼±yatananirodho; sa¼±yatananirodh± phassanirodho; phassanirodh± vedan±nirodho; vedan±nirodh± taºh±nirodho; taºh±nirodh± up±d±nanirodho; up±d±nanirodh± bhavanirodho; bhavanirodh± j±tinirodho; j±tinirodh± jar±maraºa½ sokaparidevadukkhadomanassup±y±s± nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hot²”ti.

“With the cessation and fading, without remainder, of ignorance, volitional cognition ceases, with the cessation of volitional cognition, consciousness ceases, with the cessation of consciousness, cognition of the physical ceases, with the cessation of cognition of the physical, the six extensions of sensation cease, with the cessation of the six extensions of sensation, contact ceases, with the cessation of contact, the sensation of feeling ceases, with the cessation of the sensation of feeling, craving ceases, with the cessation of craving, grasping ceases, with the cessation of grasping, becoming ceases, with the cessation of becoming, birth ceases. And with the cessation of birth is the cessation of aging and death, sorrow, weeping, affliction and mental distress.

Such is the cessation of this entire mass of suffering.

“Eva½ passa½, bhikkhave, sutav± ariyas±vako r³pasmimpi nibbindati, vedan±yapi nibbindati, saññ±yapi nibbindati, saªkh±resupi nibbindati, viññ±ºasmimpi nibbindati; nibbinda½ virajjati, vir±g± vimuccati, vimuttasmi½ vimuttamiti ñ±ºa½ hoti. ‘Kh²º± j±ti, vusita½ brahmacariya½, kata½ karaº²ya½, n±para½ itthatt±y±’ti paj±n±t²”ti.

“Monks, seeing thus the learned noble disciple has revulsion towards materiality, has revulsion towards sensations of feeling, has revulsion towards sense-perception, has revulsion towards volitional cognition, and has revulsion towards consciousness. With revulsion there is freedom from passion, with dispassion there is release, Thus released there is the knowledge ‘This is Liberation!’ Gone is the possibility of rebirth, fulfilled is the renounced life, the goal has been reached, of this existence there is no further goal.

~~~

[Khantijayo Bhikkhu]