Sutta Pitaka
Saṃyutta Nikāya
Division III –– Khandhaka
Book 21 –– Khandha Saṃyutta
Section 3 –– The Upper Fifty
Chapter 1 –– Anta (Paṭhamo) Vagga
Namo tassa bhagavato arahato sammā sambuddhassa
21. 3. 1. 1.
(103) Anta –– Extremes
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:
3. “Monks, these four are extremes. What four? Extreme self view, extreme of the arising of self view, extreme of the cessation of self view and the extreme of the path, leading to the cessation of self view.
4. “Monks, what is extreme self view? The reply is the five holding masses. What five? The holding masses of matter, feelings, perceptions, intentions, and consciousness. Monks, to this is said the extreme self view.
5. “Monks, what is the extreme of the arising of self view? It is craving to be again, with interest and greed, delighting here and there, such as craving for sensuality, craving to be and craving not to be. Monks, to this is called the extreme, of the arising of self view.
6. “Monks, what is the extreme, of the cessation of self view? It is giving up interest and ceasing that same craving; forsaking, rejecting, finding release, and not settling in it. This is the extreme of the cessation of self view.
7. “Monks, what is the extreme of the path leading to the cessation of self view? It is this same eight factored noble path, such as right view … re … right concentration. To this is said the extreme of the path leading to the cessation of self view.
8. “Monks, these are the four extremes.”
21. 3. 1. 2.
(104) Dukkhaṃ –– Unpleasantness
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:
3. “Monks, I will teach you unpleasantness, the arising of unpleasantness, the cessation of unpleasantness and the path leading to the cessation of unpleasantness. Listen to it carefully.
4. “Monks, what is unpleasant? The reply is the five holding masses. What five? The holding masses of matter, feelings, perceptions, intentions, and consciousness. Monks, to this is said unpleasantness.
5. “Monks, what is the arising of unpleasantness? It is craving to be again, with interest and greed, delighting here and there, such as craving for sensuality, craving to be, and craving not to be. Monks, to this is called the arising of unpleasantness.
6. “Monks, what is the cessation of unpleasantness? It is giving up interest and ceasing that same craving; forsaking, rejecting, finding release, and not settling in it. This is the cessation of unpleasantness.
7. “Monks, what is the path leading to the cessation unpleasantness? It is this same eight-factored noble path, such as right view, .. re … right concentration. To this is said the path leading to the cessation of unpleasantness.”
21. 3. 1. 3.
(105) Sakkāyo –– Self View
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:
3. “Monks, I will tell you self view, the arising of self view, the cessation of self view and the path, leading to the cessation of self view.
4. “Monks, what is self view? The reply is the five holding masses. What five? The holding masses of matter, feelings, perceptions, intentions, and consciousness. Monks, to this is said the self view.
5. “Monks, what is the arising of self view? It is craving to be again, with interest and greed, delighting here and there, such as craving for sensuality, craving to be, and craving not to be. Monks, to this is called the arising of self view.
6. “Monks, what is the cessation of self view? It is giving up interest and ceasing that same craving; forsaking, rejecting, finding release, and not settling in it. This is the cessation of self view.
7. “Monks, what is the path leading to the cessation of self view? It is this same eight-factored noble path, such as right view, .. re … right concentration. To this is said the path leading to the cessation of self view.
8. “Monks, to this is said the path leading to the cessation of self view.”
21. 3. 1. 4.
(106) Pariññeyya –– Accurate Knowledge
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:
3. “Monks, I will tell you the things of accurate knowledge, accurate knowledge, and the person with accurate knowledge.
4. “Monks, what are the things of accurate knowledge? Monks, matter is a thing of accurate knowledge. Feelings, perceptions, intentions, and consciousness are things of accurate knowledge. To these are said the things of accurate knowledge.
5. “Monks, what is accurate knowledge? It is the accurate knowledge of the destruction of greed, hate, and delusion. To this is said accurate knowledge.
6. “Monks, who is the person of accurate knowledge? The reply is the worthy one. It is the venerable one of this name in this clan.”
21. 3. 1. 5.
(107) Samaṇā (1) –– Recluses I
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:
3. “Monks, these five are the holding masses, such as the holding mass of matter, feelings, perceptions, intentions, and the holding mass of consciousness.
4. “Monks, the recluses and brahmins who do not know as it really is, the satisfaction, danger, and the escape from these five holding masses do not realize by themselves and abide.
5. “Monks, the recluses and brahmins who know as it really is, the satisfaction, danger, and the escape from these five holding masses realize by themselves and abide.”
21. 3. 1. 6.
(108) Samaṇā II –– Recluses II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:
3. “Monks, these five are the holding masses, such as the holding masses of matter, feelings, perceptions, intentions, and consciousness.
4. “Monks, the recluses and brahmins who do not know the arising, fading, satisfaction, danger, and the escape from these five holding masses as it really is do not realize by themselves and abide.
5. “Monks, the recluses and brahmins who know the arising, fading, satisfaction, danger, and the escape from these five holding masses as they really are,realize by themselves and abide.”
21. 3. 1. 7.
(109) Sotāpanno –– Entering the Stream of the Teaching
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:
3. “Monks, these five are the holding masses, such as the holding mass of matter, feelings, perceptions, intentions, and consciousness.
4. “Monks, when the noble disciple knows the arising, fading, satisfaction, danger, and the escape from these five holding masses as they really are,it is said he has entered the Stream of the Teaching, would not fall from it, would directly aim extinction.”
21. 3. 1. 8.
(110) Arahaṃ –– Worthy One
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:
3. “Monks, these five are the holding masses, such as the holding mass of matter, feelings, perceptions, intentions, and consciousness.
4. “Monks, when the noble disciple knows the arising, fading, satisfaction, danger, and the escape from these five holding masses as they really are, he is released without holding, is said that the monk is worthy, has destroyed desires, lived the holy life to the end, done his duties, put down the weight, has come to the highest good, has destroyed the bond ‘to be’, and is released knowing rightly.”
21. 3. 1. 9.
(111) Chandarāgi –– Interest and Greed
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:
3. “Monks, dispel whatever interest, greed, liking, and craving you have for matter, by that matter will be dispelled with its roots pulled out and made a palm stump that does not grow again.
4-6. “Monks, dispel whatever interest, greed, liking, and craving you have for feelings, perceptions and intentions, by that feelings, perceptions, and intentions will be dispelled with their roots pulled out and made palm stumps that do not grow again
7. “Monks, dispel whatever interest, greed, liking, and craving you have for consciousness, by that consciousness will be dispelled with its roots pulled out and made a palm stump that does not grow again.”
21. 3. 1. 10.
(112) Chandarāga II –– Interest and Greed II
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then the monks approached the Blessed One, worshipped and sat on a side and the Blessed One said:
3. “Monks, dispel whatever interest, greed, liking, craving, and the mind’s latent tendency to settle in matter approaching through attachment, by that matter will be dispelled with its roots pulled out and made palm stumps that do not grow again.
4-5. “Monks, dispel whatever interest, greed, liking, craving and the mind’s latent tendency to settle in feelings, to settle in perceptions approaching through attachment, by that feelings and perceptions will be dispelled with their roots pulled out and made palm stumps that do not grow again.
6. “Monks, dispel whatever interest, greed, liking, craving and the mind’s latent tendency to settle in intentions approaching through attachment, by that intentions will be dispelled with their roots pulled out and made palm stumps that do not grow again.
7. “Monks, dispel whatever interest, greed, liking, craving, and the mind’s latent tendency to settle in consciousness approaching through attachment, by that consciousness will be dispelled with its roots pulled out and made palm stumps that do not grow again.”
