Sutta Pitaka
Samyutta Nikāya
Volume IV –– Saḷāyatanavaggo
Samyutta 34 –– Saḷāyatana Saṃyutta
Chapter 6 –– Avijjā Vaggo
34. 6. 1.
(53) Avijjā –– Ignorance
1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi,
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One : “Venerable sir, knowing and seeing what does ignorance get dispelled and knowledge arise?”
4. “Monks, knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent ignorance fades and knowledge arises.
5–– 8. “Monks, to the monk knowing and seeing the ear, sounds, ear-consciousness re body-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent, ignorance fades and knowledge arise.
9. “Monks, knowing and seeing the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent, ignorance fades and knowledge arises.
10. “Monks, knowing and seeing thus ignorance fades and knowledge arises.”
34. 6. 2.
(54) Saṃyojana –– Bonds
1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting that monk said to the Blessed One-“Venerable sir, to the monk knowing and seeing how do the bonds get dispelled?”
4––9. “Monks, knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent bonds get dispelled.”
Repeat for the ear, nose, tongue, body, and mind.
10. “Monks, knowing and seeing thus bonds get dispelled.”
34. 6. 3.
(55) Saṃyojana 2 –– Bonds 2
1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting that monk said to the Blessed One: “Venerable sir, to the monk who knows and sees how, do the bonds get completely dispelled?”
4–– 9. “Monks, to the monk who knows and sees that the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, lack soul the bonds get completely dispelled.”
Repeat for the ear, nose, tongue, body, and mind.
10. “Monks, to the monk who knows and sees thus the bonds get completely dispelled.”
34. 6. 4––5.
(56.––57) Āsava 1 & 2 – Desires 1 & 2
1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3––10 Repeat Sutta 54, changing to desires “Venerable sir, to the monk knowing and seeing what, do desires get dispelled?”
And for 57 changing ‘as desires get completely destroyed’.
34. 6. 6––7.
(58––59) Anusaya 1 & 2 – Latent Tendencies 1 & 2
1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi,
2. Then a certain monk approached the Blessed One, worshipped and sat on a side.
3. Sitting that monk said to the Blessed One: “Venerable sir, to the monk knowing seeing what do the latent tendencies get dispelled?”
For sutta 59: change to ‘latent tendencies get completely destroyed?’
4. “Monks, to the monk knowing and seeing the eye, forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, as impermanent the latent tendencies fade.
5–– 8. “Monks, to the monk knowing and seeing the ear, sounds, ear-consciousness re body-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of body-contact as impermanent, the latent tendencies fade.
9. “Monks, to the monk knowing and seeing the mind, ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact as impermanent, the latent tendencies fade.
10. “Monks, to the monk knowing and seeing thus the latent tendencies fade.
For Sutta 59: repeat the same sutta with necessary changes as the ‘latent tendencies get completely destroyed.’
34. 6. 8.
(60) Pariññā –– Complete Understanding
1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi, the Blessed One addressed the monks from there:
2. “Monks, I will teach you the complete understanding of all supports. Listen carefully.
3. “Monks, what is the teaching for the complete understanding of all supports?
4. “On account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the eye, forms, eye-consciousness, eye-contact and turns from feelings. Turning loses interest and is released. When released he knows I completely understand my supports.
5–– 8. “On account of ear and sounds, nose and scents, tongue and tastes and on account of body and touches re
9. “On account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the mind and ideas, mind-consciousness and mind-contact and turns from feelings. Turning loses interest and is released. When released he knows I completely understand my supports.
10. “Monks, this is the teaching for the complete understanding of all supports.”
34. 6. 9.
(61) Pariyādinnaṃ –– Complete Exhaustion
1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi, the Blessed One addressed the monks from there:
2. “Monks, I will teach you the complete exhaustion of all supports. Listen carefully.
3. “Monks, what is the teaching for the complete exhaustion of all supports?
4. “On account of eye and forms arise eye-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the eye and forms, eye-consciousness and eye-contact and turns from feelings. Turning loses interest and is released. When released he knows all my supports are exhausted.
5–– 8. “On account of ear and sounds, nose and scents, tongue and tastes and on account of body and touches re
9. “On account of mind and ideas arise mind-consciousness. The co-incident arising of these three is contact. On account of contacts are feelings. Seeing it thus the learned noble disciple turns from the mind and ideas, mind-consciousness and mind-contact and turns from feelings. Turning loses interest and is released. When released he knows all my supports are exhausted.
10. “Monks, this is the teaching for the complete exhaustion of all supports.”
34. 6. 10.
(62) Pariyādinnaṃ 2 –– Complete Exhaustion 2
1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi, the Blessed One addressed the monks from there:
2. “Monks, I will teach you the complete exhaustion of all supports. Listen carefully.
3. “Monks, what is the teaching for the complete exhaustion of all supports?
4. “Monks, is the eye permanent or impermanent?” “Venerable sir, it is impermanent.”
“That impermanent thing is it unpleasant or pleasant?” “Venerable sir, it is unpleasant.”
“That impermanent, unpleasant, changing thing is it suitable to be considered, it is mine, I am that. It’s my self?” “That is not so, venerable sir.”
“Are forms, eye-consciousness, eye-contact, permanent or impermanent?” “Venerable sir, they are impermanent.”
“Those impermanent things are they unpleasant or pleasant?” “Venerable sir, they are unpleasant.”
“Those impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they, are my self?” “That is not so, venerable sir.
5–– 8. “Monks, is the ear re nose re tongue re body, permanent or impermanent?” Repeat as for the eye.
9. Monks, is the mind permanent or impermanent?” “Venerable sir, it is impermanent.”
“Those impermanent things are they unpleasant or pleasant?” “Venerable sir, they are unpleasant.”
“Those impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there they are my self?” “That is not so, venerable sir.”
“Are ideas, mind-consciousness, or mind-contact permanent or impermanent?” “Venerable sir, they are impermanent.”
“Those impermanent things are they unpleasant or pleasant?” “Venerable sir, they are unpleasant.”
“Those impermanent, unpleasant, changing things are they suitable to be considered, they are mine, I am there, they, are my self?”“That is not so, venerable sir.”
10. “Monks, the learned, noble disciple seeing it thus turns from the eye and forms, eye-consciousness, eye-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of eye-contact, he turns from them too.”
Repeat for the ear and nose.
“He turns from the tongue and tastes, tongue-consciousness, tongue-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of tongue-contact, he turns from them too.”
Repeat for the body.
“He turns from the mind and ideas, mind-consciousness, mind-contact and whatever feelings, pleasant unpleasant or neither unpleasant nor pleasant born of mind-contact, he turns from them too. Turning loses interest. Losing interest is released. Released knowledge arises to him, ‘I am released, birth is destroyed, the holy life is lived to the end, duties are done, I have nothing more to wish’.”
11. “Monks, this is the teaching for the complete exhaustion of all attachments.”
