Sutta Pitaka
Saṃyutta Nikāya
Division II –– Nidāna
Book 14 –– Anamatagga Saṃyutta
Chapter 2 –– Duggata Vagga
Namo tassa bhagavato arahato sammā sambuddhassa
14. 2. 1.
(11) Duggataṃ –– In Unpleasantness
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, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. “Monks, if you see someone in unpleasantness, in loss, you should come to the conclusion, I too have suffered this, during this long time of existences.
5. “What is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
“Monks, it is suitable that you should turn away from all determinations, fade and be released from them.”
14. 2. 2.
(12) Sukhitaṃ –– In Pleasantness
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, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. “Monks, if you see someone in pleasantness, pleasantness offered, you should come to the conclusion I too have enjoyed this, during this long time of existences.
5. “What is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
“Monks, it is suitable that you should turn away from all determinations, fade and be released from them.”
14. 2. 3.
(13) Tiṇsamatta –– About Thirty Monks
1. I heard thus. At one time the Blessed One was living in the squirrels’ sanctuary in the bamboo grove in Rajagaha.
2. Then about thirty monks from Pava, all of them forest dwellers, dependants on morsel food, wearers of rag robes limited to three and all with bonds approached the Blessed One, worshipped and sat on a side.
3. Then it occurred to the Blessed One: “These thirty monks from Pava, are all forest dwellers, dependants on morsel food, wearers of rag robes limited to three and all with bonds. What if I teach them, so that their minds would be released from desires without holdings while sitting in these same seats?”
4. Then the Blessed One addressed them: “Monks.” And those monks said-:”Yes, venerable sir.”
5. The Blessed One said: “Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
6. “Monks, what is more, the blood you have shed on account of the neck being severed from the body in this long journey in existences running from one existence to another, or the water in the four great oceans?”
7. “Venerable sir, as the Blessed One has taught us the blood we have shed on account of the neck being severed from the body in this long journey in existences running from one existence to another, is more than the water in the four great oceans.”
8. “Excellent! Monks, you know the Teaching as taught by me.
9. “Indeed monks, the blood you have shed on account of the neck being severed from the body in this long journey in existences running from one existence to another, is more than the water in the four great oceans.
10. “Monks, you have long experienced the severing of the neck from the body and the shedding of blood when you were born as cattle, that blood is more than the water in the four great oceans.
11. “Monks, you have long experienced the severing of the neck from the body and the shedding of blood when you were born as buffaloes, that blood is more than the water in the four great oceans.
12. “Monks, you have long experienced the severing of the neck from the body and the shedding of blood when you were born as sheep, that blood is more than the water in the four great oceans.
13. “Monks, … re … born as goats … re …
14. “Monks, … re … born as deer… re …
15. “Monks, … re … born as fowl … re …
16. “Monks, … re … born as pigs….. re …
17. “Monks, you have long experienced the severing of the neck from the body and the shedding of blood when you were taken as robbers who destroy villages, that blood is more than the water in the four great oceans …
18. “Monks, you have long experienced the severing of the neck from the body and the shedding of blood when you were taken as robbers who wait in ambush, that blood is more than the water in the four great oceans …
19. “Monks, you have long experienced the severing of the neck from the body and the shedding of blood when you were taken as robbers who went to other wives that blood is more than the water in the four great oceans …
20. “What is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
“Monks, it is suitable that you should turn away from all determinations, fade and be released from them.”
21. The Blessed One said thus and those monks delighted in the words of the Blessed One.
22. When this discourse was given the thirty monks of Pava experienced the release of their minds from desires without holdings.
14. 2. 4.
(14) Mata –– Mother
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
From there the Blessed One addressed the monks:
2. “Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. “Monks, you could not find a being who was not your mother in the past, in this long train of existences.
4. “What is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
“Monks, it is suitable that you should turn away from all determinations, fade and be released from them.”
14. 2. 5.
(15) Pitu –– Father
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
From there the Blessed One addressed the monks:
2. “Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. “Monks, you could not find a being who was not your father in the past, in this long train of existences.
4. “What is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
“Monks, it is suitable that you should turn away from all determinations, fade and be released from them.”
14. 2. 6.
(16) Bhata –– Brother
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
From there the Blessed One addressed the monks:
2. “Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. “Monks, you could not find a being who was not your brother in the past, in this long train of existences.
4. “What is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
“Monks, it is suitable that you should turn away from all determinations, fade and be released from them.”
14. 2. 7.
(17) Bhagini –– Sister
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
From there the Blessed One addressed the monks:
2. “Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. “Monks, you could not find a being who was not your sister in the past, in this long train of existences.
4. “What is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
“Monks, it is suitable that you should turn away from all determinations, fade and be released from them.”
14. 2. 8.
(18) Putta -Son
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
From there the Blessed One addressed the monks:
2. “Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. “Monks, you could not find a being who was not your son in the past, in this long train of existences.
4. “What is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
“Monks, it is suitable that you should turn away from all determinations, fade and be released from them.”
14. 2. 9.
(19) Dhīta –– Daughter
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
From there the Blessed One addressed the monks:
2. “Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
3. “Monks, you could not find a being who was not your daughter in the past, in this long train of existences.
4. “What is the reason? Monks, without an end is the train of existence, a beginning cannot be pointed out, of beings enveloped in ignorance and bound by craving, running from one existence to another.
“Monks, it is suitable that you should turn away from all determinations, fade and be released from them.”
14. 2. 10.
(20) Vepullapabbataṃ –– The Vepulla Rock
1. At one time the Blessed One was living among the Gijjha peaks in Rajagaha.
2. The Blessed One addressed the monks from there, saying “Monks,” Those monks replied: “Yes, venerable sir.”
3. And the Blessed One said: “Monks, without an end is the train of existence, a beginning cannot be pointed out of beings enveloped in ignorance and bound by craving, running from one existence to another.
4. “Monks, in the past this Vepulla rock was known as Pacinavamsa. The people who lived at that time were known as Tivara. The Tivaras had a life span of forty thousand years. These people climbed the Pacinavamsa in four days and descend it in four days.
5. “Monks, at that time the worthy, rightfully enlightened Blessed One Kakusanda was born in the world. The Blessed One Kakusanda, worthy and rightfully enlightened had two chief disciples named Vidura and Sanjiva.
6. “Monks, do you see that the name of that rock has vanished. The people too have passed away and the Blessed One too attained final extinction.
7. “Monks, so impermanent are determinations, so unstable are determinations, so discouraging are they. It is suitable that you should turn away from all determinations, fade and be released from them.
8. “Monks, in the past this Vepulla peak was known as Vankaka. The people who lived at that time were known as Rohitassa. The Rohitassaes had a life span of thirty thousand years. These people climbed the Vankaka peak in three days and descended it in three days.
9. “Monks, at that time the worthy, rightfully enlightened Blessed One Konagamana was born in the world. The Blessed One Konagamana worthy and rightfully enlightened had two chief disciples named Bhiyyo and Suttaraṃ.
10. “Monks, do you see that the name of that mountain has vanished. The people too have passed away and the Blessed One too attained final extinction.
“Monks, so impermanent are determinations, so unstable are determinations, so discouraging are they. It is suitable that you should turn away from all determinations, fade and be released from them
11. “Monks, in the past this Vepulla mountain was known as Supassa. The people who lived at that time were known as Suppiya. The Suppiyas had a life span of twenty thousand years. These people climbed the Supassa rock in two days and descended it in two days.
12. “Monks, at that time the worthy, rightfully enlightened Blessed One Kassapa was born in the world. The Blessed One Kassapa, worthy and rightfully enlightened had two chief disciples named Tissa and Bharadvaja.
13. “Monks, do you see that the name of that mountain has vanished. The people too have passed away and the Blessed One too attained final extinction.
14. “Monks, so impermanent are determinations, so unstable are determinations, so discouraging are they. It is suitable that you should turn away from all determinations, fade and be released from them.
15. “Monks, at present this Vepulla rock, is known as Vepulla. The people who live at present are known as Magadhaka. The life span of the Magadhians is very short. If they live long it’s about hundred years and a few live more than that. These people climb the Vepulla rock in a moment and descend it in a moment.
16. “Monks, at present the worthy, rightfully enlightened Blessed One is born in the world. Sāriputta and Moggallāna are my two chief disciples.
17. “Monks, there will be a time when this rock will vanish. The people too will pass away and I too will attain final extinction.
18. “Monks, so impermanent are determinations, so unstable are determinations, so discouraging are they. It is suitable that you should turn away from all determinations, fade and be released from them.”
19. Then the Teacher further said
Vankaka belonged to the Rohitas
Supassa belonged to the Suppiyas
And Vepulla to the Magadhans
Indeed, determinations are impermanent,
Their nature is to rise and fall.
They rise and then fall,
Their surcease is bliss.”
