Sutta Pitaka
Saṃyutta Nikāya
Division III –– Khandhaka
Book 21 –– Khandha Saṃyutta
Section 1 –– The Root Fifty
Chapter 4 –– Natumhāka (Catuttho) Vagga
Namo tassa bhagavato arahato sammā sambuddhassa
21. 1. 4. 1.
(33) Natumhāka I –– Not Yours I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, give up that which is not yours, that giving up will be for your happiness and pleasantness.
4. “Monks, what is not yours?
5. “Monks, matter is not yours, give it up, it will be for your happiness and pleasantness.
6. “Monks, feelings are not yours, give them up, it will be for your happiness and pleasantness.
7. “Monks, perceptions are not yours, give them up, it will be for your happiness and pleasantness.
8. “Monks, intentions are not yours, give them up, it will be for your happiness and pleasantness.
9. “Monks, consciousness is not yours, give it up, it will be for your happiness and pleasantness.
10. “Monks, if people were to carry away, burn or do what they liked to the grass, sticks, leaves, and branches in this Jeta’s grove, would it occur to you people are carrying us away, burning us or doing what they liked to us?”
“Venerable sir, it would not occur to us thus.”
“What is the reason?”
“Venerable sir, they are not our selves or our belongings.”
11. “Monks, in the same manner, matter is not yours; give it up, it will be for your happiness and pleasantness. Feelings are not yours, give them up, it will be for your happiness and pleasantness. Perceptions are not yours, give them up, it will be for your happiness and pleasantness. Intentions are not yours, give them up, it will be for your happiness and pleasantness. And consciousness is not yours give it up, it will be for your happiness and pleasantness.
21. 1. 4. 2.
(34) Natumhāka II –– Not Yours II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, give up that which is not yours, that giving up will be for your happiness and pleasantness.
4. “Monks, what is not yours?
5. “Monks, matter is not yours, give it up, it will be for your happiness and pleasantness.
6. “Monks, feelings are not yours, give them up, it will be for your happiness and pleasantness.
7. “Monks, perceptions are not yours, give them up, it will be for your happiness and pleasantness.
8. “Monks, intentions are not yours, give them up, it will be for your happiness and pleasantness.
9. “Monks, consciousness is not yours, give it up, it will be for your happiness and pleasantness.
10. “Monks, give up that which is not yours, it will be for your happiness and pleasantness.
21. 1. 4. 3.
(35) Bhikkhu I –– A Monk I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
I
2. Then a certain monk approached the Blessed One worshipped, sat on a side and said to the Blessed One:
3. “Venerable sir, it is good, if the Blessed One would teach me in short, so that I hearing it from the Blessed One would withdraw and live diligently to dispel.”
4. “Monk, with whatever the mind is persistently filled, becomes words, when the mind is not persistently filled, there are no words.”
“Blessed One, I know it. Well Gone One, I know it.”
5. “Monk, how do you understand the detailed explanation of my short exposition?”
6. “Venerable sir, matter [1] that fills the mind persistently, becomes words. Feelings that fill the mind persistently become words. Perceptions that fill the mind persistently become words. Intentions that fill the mind persistently become words; and consciousness that fills the mind persistently becomes words.
7. “Venerable sir, if matter does not fill the mind persistently, words do not ensue. If feelings do not fill the mind persistently, words do not ensue. If perceptions do not fill the mind persistently, words do not ensue. If intentions do not fill the mind persistently words do not ensue, and if consciousness does not fill the mind persistently words do not ensue. I understand the detailed explanation of the short exposition of the Blessed One in this manner.”
8. “Excellent! Monk, you understand the detailed explanation of my short exposition. Monk, matter that fills the mind persistently becomes words. Feelings that fill the mind persistently become words. Perceptions that fill the mind persistently become words. Intentions that fill the mind persistently become words and consciousness that fills the mind persistently becomes words.
“Monk, matter that does not fill the mind persistently does not become words. Feelings that do not fill the mind persistently do not become words. Perceptions that do not fill the mind persistently do not become words. Intentions that do not fill the mind persistently do not become words and consciousness that does not fill the mind persistently does not become words. You should know the detailed explanation of my short exposition in this manner.”
9. That monk delighted and agreed with the words of the Blessed One, worshipped and circumambulated the Blessed One and went away.
II
10. That monk secluded and withdrawing from the crowd and living diligently to dispel before long, for whatever reason sons of clansmen rightfully leave the household that noble end of the holy life he here and now realized and abode. He knew, “Birth is destroyed; the holy life is lived to the end. I have done my duty and have nothing more to wish.”
11. That monk became a worthy one.
21. 1. 4. 4.
(36) Bhikkhu II –– Monk II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Savati.
2. Then a certain monk approached the Blessed One worshipped, sat on a side and said to the Blessed One:
3. “Venerable sir, it is good, if the Blessed One would teach me in short, so that I hearing it from the Blessed One would withdraw and live diligently to dispel.”
4. “Monk, someone measures and talks of something with which his mind is persistently filled with.”
“Blessed One, I know it. Well Gone One, I know it.”
5. “Monk, how do you understand the detailed explanation of my short exposition?”
6. “Venerable sir, matter that persistently fills the mind gets measured and becomes words. Feelings that persistently fill the mind get measured and become words. Perceptions that persistently fill the mind get measured and become words. Intentions that persistently fill the mind get measured and become words, and consciousness that persistently fills the mind gets measured and becomes words.
7. “Venerable sir, if matter does not fill the mind persistently nothing is measured and said. If feelings do not fill the mind persistently nothing is measured and said. If perceptions do not fill the mind persistently nothing is measured and said. If. intentions do not fill the mind persistently nothing is measured and said. If consciousness does not fill the mind persistently nothing is measured and said. I understand the detailed explanation of the short exposition of the Blessed One in this manner.”
8. “Excellent! Monk, you understand the detailed explanation of my short exposition. Monk, matter that persistently fills the mind gets measured and becomes words. Feelings that persistently fill the mind get measured and become words. Perceptions that persistently fill the mind get measured and become words. Intentions that persistently fill the mind get measured and become words, and consciousness that persistently fills the mind gets measured and becomes words.
“Monk, when matter does not trickle there is no measuring and nothing is said. When feelings do not trickle there is no measuring and nothing is said. When perceptions do not trickle there is no measuring and nothing is said. When intentions do not trickle there is no measuring and nothing is said. When consciousness does not trickle there is no measuring and nothing is said. You should know the detailed explanation of my short exposition in this manner.”
9. That monk delighted and agreed with the words of the Blessed One, worshipped and circumambulated the Blessed One and went away.
10. That monk secluded and withdrawing from the crowd and living diligently to dispel before long, for whatever reason sons of clansmen rightfully leave the household that noble end of the holy life he here and now realized and abode. He knew, “My birth is destroyed, the holy life is lived to the end. I have done my duty and have nothing more to wish.”
11. That monk became a worthy one.
21. 1. 4. 5.
(37) Ānanda I –– Ānanda I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi
2. Then venerable Ānanda approached the Blessed One worshipped and sat on a side.
3. The Blessed One said to venerable Ānanda: “Ānanda, if you are asked, ‘Friend Ānanda, of what things is the arising, fading, establishment, and the change evident?’ How would you explain this?”
4. “Venerable sir, if I am asked, ‘Friend Ānanda, of what things is the arising, fading, establishment, and change evident? I would explain it thus:
5. ‘Friend, the arising, fading, establishment, and change of matter is evident. The arising, fading, establishment, and change of feelings are evident. The arising, fading, establishment, and the change of perceptions are evident. The arising, fading, establishment, and change of intentions are evident. And the arising, fading, establishment, and change of consciousness is evident.’”
6. “Excellent, Ānanda! The arising, fading, establishment, and change of matter is evident. The arising, fading, establishment, and change of feelings are evident. The arising, fading, establishment, and change of perceptions are evident. The arising, fading, establishment, and change of intentions are evident. And the arising, fading, establishment, and change of consciousness is evident. Ānanda, if asked thus, explain it thus.”
21. 1. 4. 6.
(38) Ānanda II –– Ānanda II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then venerable Ānanda approached the Blessed One worshipped and sat on a side.
3. The Blessed One said to venerable Ānanda: “Ānanda, if you are asked, ‘Friend Ānanda, the arising, fading, establishment, and change of what things was there evidence, will there be evidence, and is there evidence at present?’”
4. “Venerable sir, if I am asked ‘Friend Ānanda, the arising, fading, establishment, and change of what things was there evidence, will there be evidence, and is there evidence at present?’ I will explain it thus:
5. “‘Friend, there was evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that have changed and ceased in the past.
“‘Friend, of these things the arising, fading, establishment, and change was evident.
6. “‘Friend, there will be evidence of the arising, fading, establishment, and change of unborn matter, feelings, perceptions, intentions, and consciousness that will change and cease in the future.
“‘Friend, of these things the arising, fading, establishment, and change will be evident.
7. “‘Friend, there is evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that is born change and cease in the present.
“‘Friend, of these things the arising, fading, establishment, and change is evident.’ Venerable sir, when asked thus, I will explain thus.”
8. “Excellent, Ānanda! If asked ‘Friend Ānanda, the arising, fading, establishment, and change of what things was there evidence, will there be evidence, and is there evidence at present?’ you will explain it thus: ‘Friend, there was evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that have changed and ceased in the past.
“‘Friend, of these things the arising, fading, establishment, and change was evident.
9. “‘Friend, there will be evidence of the arising, fading, establishment, and change of unborn matter, feelings, perceptions, intentions, and consciousness that will change and cease in the future.
“‘Friend, of these things the arising, fading, establishment, and change will be evident.
10. “‘Friend, there is evidence of the arising, fading, establishment, and change of matter, of feelings, of perceptions, of intentions, and of consciousness that is born change and cease in the present.
“‘Friend, of these things the arising, fading, establishment, and change is evident.’
11. “Ānanda, when asked thus explain it in this manner.”
21. 1. 4. 7.
(39) Anudhamma I –– Living According to the Teaching I
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, to the monk practicing giving up according to the Teaching it becomes the logical consequence that he abides mostly turning from matter, feelings, perceptions, intentions and consciousness.
4. “For most of the time he turns from matter, turns from feelings, turns from perceptions, turns from intentions and turns from consciousness.
5. “He abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.”
21. 1. 4. 8.
(40) Anudhamma I –– Living According to the Teaching II
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, to the monk reflecting impermanence it becomes the logical conclusion that he abides mostly, turning from matter, feelings, perceptions, intentions and consciousness.
4. “For most of the time he turns from matter, turns from feelings, turns away perceptions, turns from intentions and turns from consciousness.
5. “He abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.
21. 1. 4. 9.
(41) Anudhamma III –– Living According to the Teaching III
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, to the monk reflecting unpleasantness it becomes the logical conclusion that he abides mostly seeing unpleasantness in matter, feelings, perceptions, intentions and consciousness.
4. “For most of the time he reflects unpleasantness in matter, feelings, perceptions, intentions and consciousness.
5. “He abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.”
21. 1. 4. 10.
(42) Anudhamma IV –– Living in accordance with the Teaching IV
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, to the monk practicing the perception lack of self it becomes the logical conclusion that he abides mostly seeing lack of self in matter, feelings, perceptions, intentions and consciousness.
4. “For most of the time he reflects, lack of self in matter, in feelings, in perceptions, in intentions and in consciousness.
5. “He abides accurately knowing, matter, feelings, perceptions, intentions and consciousness. Knowing he is released from matter, feelings, perceptions, intentions, consciousness, birth, decay, death, grief, lament, unpleasantness, displeasure and distress. I say he is released from unpleasantness.
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Note
1. Matter: (rūpaṃ) Here, matter is the data that matters at the six doors of mental contact. Such as through seeing, hearing, smelling, tasting, touch and by mental means with data consolidated from the other five.
