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Samyutta Nikaya:
IV. Salayatana Vagga
35: Salayatana Samyutta
Mulapannasa
3. Sabba Vagga

The Connected Discourses of the Buddha
IV. The Book of the Six Sense Bases
35: Connected Discourses on the Six Sense Bases
The Root Fifty
3. The Chapter on The All

Sutta 30

Saruppa-Patipada Suttam

Proper

Translated by F. L. Woodward
Edited by Mrs. Rhys Davids

Copyright The Pali Text Society
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[21] [11]

[1][bodh]Thus have I heard:

The Exalted One was once staying near Savatthi, at Jeta Grove, in Anathapindika's, Park.

Then the Exalted One addressed the brethren, saying:

"Brethren."

"Lord," responded those brethren to the Exalted One.

The Exalted One said:

"I will show you, Brethren,
the proper way of approach
to the uprooting of all conceits.[1]

Do ye listen to it carefully.

Apply your minds
and I will speak.

And what, Brethren,
is the proper way of approach
to the uprooting of all conceits?

Here,[2] Brethren,
a brother has no conceits of being the eye
or in the eye
or coming from the eye.

He imagines not:

'I have an eye.'

He has no conceits of being an object
or in an object
or coming from an object.

He imagines not:

'I have an object.'

He has no conceits of being eye-consciousness
or in eye-consciousness
or coming from eye-consciousness.

He imagines not:

'I have eye-consciousness.'

He has no conceits of being eye-contact
or in eye-contact
or coming from eye-contact.

He imagines not:

'I have eye-contact.'

Whatever weal or woe or neutral state arises, experienced through eye-contact, -
he has no conceit of being that,
or in that
or coming from that,
thinking:

'That is mine.'

He has no conceits of being the ear
or in the ear
or coming from the ear.

He imagines not:

'I have an ear.'

He has no conceits of being a sound
or in a sound
or coming from a sound.

He imagines not:

'I have a sound.'

He has no conceits of being ear-consciousness
or in ear-consciousness
or coming from ear-consciousness.

He imagines not:

'I have ear-consciousness.'

He has no conceits of being ear-contact
or in ear-contact
or coming from ear-contact.

He imagines not:

'I have ear-contact.'

Whatever weal or woe or neutral state arises, experienced through ear-contact, -
he has no conceit of being that,
or in that
or coming from that,
thinking:

'That is mine.'

He has no conceits of being the nose
or in the nose
or coming from the nose.

He imagines not:

'I have an nose.'

He has no conceits of being a scent
or in a scent
or coming from a scent.

He imagines not:

'I have a scent.'

He has no conceits of being nose-consciousness
or in nose-consciousness
or coming from nose-consciousness.

He imagines not:

'I have nose-consciousness.'

He has no conceits of being nose-contact
or in nose-contact
or coming from nose-contact.

He imagines not:

'I have nose-contact.'

Whatever weal or woe or neutral state arises, experienced through nose-contact, -
he has no conceit of being that,
or in that
or coming from that,
thinking:

'That is mine.'

He has no conceits of being the tongue
or in the tongue
or coming from the tongue.

He imagines not:

'I have an tongue.'

He has no conceits of being a savour
or in a savour
or coming from a savour.

He imagines not:

'I have a savour.'

He has no conceits of being tongue-consciousness
or in tongue-consciousness
or coming from tongue-consciousness.

He imagines not:

'I have tongue-consciousness.'

He has no conceits of being tongue-contact
or in tongue-contact
or coming from tongue-contact.

He imagines not:

'I have tongue-contact.'

Whatever weal or woe or neutral state arises, experienced through tongue-contact, -
he has no conceit of being that,
or in that
or coming from that,
thinking:

'That is mine.'

He has no conceits of being the body
or in the body
or coming from the body.

He imagines not:

'I have a body.'

He has no conceits of being a thing tactile
or in a thing tactile
or coming from a thing tactile.

He imagines not:

'I have a thing tactile.'

He has no conceits of being body-consciousness
or in body-consciousness
or coming from body-consciousness.

He imagines not:

'I have body-consciousness.'

He has no conceits of being body-contact
or in body-contact
or coming from body-contact.

He imagines not:

'I have body-contact.'

Whatever weal or woe or neutral state arises, experienced through body-contact, -
he has no conceit of being that,
or in that
or coming from that,
thinking:

'That is mine.'

He has no conceits of being the mind
or in the mind
or coming from the mind.

He imagines not:

'I have a mind.'

He has no conceits of being a mind-state
or in a mind-state
or coming from a mind-state.

He imagines not:

'I have a mind-state.'

He has no conceits of being mind-consciousness
or in mind-consciousness
or coming from mind-consciousness.

He imagines not:

'I have mind-consciousness.'

He has no conceits of being mind-contact
or in mind-contact
or coming from mind-contact.

He imagines not:

'I have mind-contact.'

Whatever weal or woe or neutral state arises, experienced through mind-contact, -
he has no conceit of being that,
or in that
or coming from that,
thinking:

'That is mine.'

He has no conceit of being the all
or in the all
or coming from the all.

He thinks not:

'The all is mine'.

Thus having no conceits
he grasps at nothing in the world.

Being free from grasping he is not troubled.

Being untroubled [12]
he is by himself set free.[3]

Thus he realizes:

'Rebirth is destroyed,
lived is the righteous life,
done is the task.

For life in these conditions
there is no hereafter.'

This, Brethren, is the proper approach
to the uprooting of all conceits.

 


[1] Sabba-mannita-, generally given as nine in number, such, as 'I am,' 'I am not,' 'this is mine,' etc. Cf. K.S. iii, 3, 75 ff. and infra. I 90. Comy. says tanha-ditthi The section is repeated at I 90.

[2] Idha = imasmin sasane 'in the Buddha-rule.' Comy.

[3] Paccattan yeva parinibbayati. Cf. K.S. iii, 17.


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