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Samyutta Nikaya
IV. Salayatana Vagga
35: Salayatana Samyutta
Pannasaka Dutiya
4. Channa Vagga

The Book of the Kindred Sayings
IV. Kindred Sayings on the 'Six-Fold Sphere' of Sense and Other Subjects
35: Kindred Sayings the Sixfold Sphere of Sense The 'Second Fifty' Suttas
4. The Chapter on Channa and Others

Sutta 91

Dutiya Eja Suttam

Passion (ii)[1]

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

Copyright The Pali Text Society
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[66] [38]

[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 thus spake:

"Passion, Brethren, is a disease.

Passion is an imposthume.

Passion is a dart.

Therefore, Brethren, the Tathagata abides passionless and unwounded.

Wherefore, Brethren, if one should so desire,
he also might abide passionless and unwounded.

He should have no conceit
of being the eye,
in the eye,
or by way of the eye.

He should not imagine:

'I have an eye.'

He should have no conceit
of being an object
or in an object
or by way of an object.

He should not imagine:

'I have an object.'

He should have no conceit
of being eye-consciousness
or in eye-consciousness
or by way of eye-consciousness.

He should not imagine:

'I have eye-consciousness.'

He should have no conceit
of being eye-contact
or in eye-contact
or by way of eye-contact.

He should not imagine:

'I have eye-contact.'

Whatever weal or woe or neutral state arises, experienced through eye-contact, -
he should have no conceit of being that,
or in that
or by way of that,
thinking:

'That is mine.'

Whatever conceit one has, Brethren,
and by whatsoever means
and in whatsoever way,
in thinking:
It is mine, -
therein is instability.

The world delights in becoming
because it is based on change,
because it is entangled in becoming.

He should have no conceit
of being the ear
or in the ear
or by way of the ear.

He should not imagine:

'I have an ear.'

He should have no conceit
of being a sound
or in a sound
or by way of a sound.

He should not imagine:

'I have a sound.'

He should have no conceit
of being ear-consciousness
or in ear-consciousness
or by way of ear-consciousness.

He should not imagine:

'I have ear-consciousness.'

He should have no conceit
of being ear-contact
or in ear-contact
or by way of ear-contact.

He should not imagine:

'I have ear-contact.'

Whatever weal or woe or neutral state arises, experienced through ear-contact, -
he should have no conceit of being that,
or in that
or by way of that,
thinking:

'That is mine.'

Whatever conceit one has, Brethren,
and by whatsoever means
and in whatsoever way,
in thinking:
It is mine, -
therein is instability.

The world delights in becoming
because it is based on change,
because it is entangled in becoming.

He should have no conceit
of being the nose
or in the nose
or by way of the nose.

He should not imagine:

'I have an nose.'

He should have no conceit
of being a scent
or in a scent
or by way of a scent.

He should not imagine:

'I have a scent.'

He should have no conceit
of being nose-consciousness
or in nose-consciousness
or by way of nose-consciousness.

He should not imagine:

'I have nose-consciousness.'

He should have no conceit
of being nose-contact
or in nose-contact
or by way of nose-contact.

He should not imagine:

'I have nose-contact.'

Whatever weal or woe or neutral state arises, experienced through nose-contact, -
he should have no conceit of being that,
or in that
or by way of that,
thinking:

'That is mine.'

Whatever conceit one has, Brethren,
and by whatsoever means
and in whatsoever way,
in thinking:
It is mine, -
therein is instability.

The world delights in becoming
because it is based on change,
because it is entangled in becoming.

He should have no conceit
of being the tongue
or in the tongue
or by way of the tongue.

He should not imagine:

'I have an tongue.'

He should have no conceit
of being a savour
or in a savour
or by way of a savour.

He should not imagine:

'I have a savour.'

He should have no conceit
of being tongue-consciousness
or in tongue-consciousness
or by way of tongue-consciousness.

He should not imagine:

'I have tongue-consciousness.'

He should have no conceit
of being tongue-contact
or in tongue-contact
or by way of tongue-contact.

He should not imagine:

'I have tongue-contact.'

Whatever weal or woe or neutral state arises, experienced through tongue-contact, -
he should have no conceit of being that,
or in that
or by way of that,
thinking:

'That is mine.'

Whatever conceit one has, Brethren,
and by whatsoever means
and in whatsoever way,
in thinking:
It is mine, -
therein is instability.

The world delights in becoming
because it is based on change,
because it is entangled in becoming.

He should have no conceit
of being the body
or in the body
or by way of the body.

He should not imagine:

'I have a body.'

He should have no conceit
of being a thing tactile
or in a thing tactile
or by way of a thing tactile.

He should not imagine:

'I have a thing tactile.'

He should have no conceit
of being body-consciousness
or in body-consciousness
or by way of body-consciousness.

He should not imagine:

'I have body-consciousness.'

He should have no conceit
of being body-contact
or in body-contact
or by way of body-contact.

He should not imagine:

'I have body-contact.'

Whatever weal or woe or neutral state arises, experienced through body-contact, -
he should have no conceit of being that,
or in that
or by way of that,
thinking:

'That is mine.'

Whatever conceit one has, Brethren,
and by whatsoever means
and in whatsoever way,
in thinking:
It is mine, -
therein is instability.

The world delights in becoming
because it is based on change,
because it is entangled in becoming.

He should have no conceit
of being the mind
or in the mind
or by way of the mind.

He should not imagine:

'I have a mind.'

He should have no conceit of being a mind-state
or in a mind-state
or by way of a mind-state.

He should not imagine:

'I have a mind-state.'

He should have no conceit
of being mind-consciousness
or in mind-consciousness
or by way of mind-consciousness.

He should not imagine:

'I have mind-consciousness.'

He should have no conceit
of being mind-contact
or in mind-contact
or by way of mind-contact.

He should not imagine:

'I have mind-contact.'

Whatever weal or woe or neutral state arises, experienced through mind-contact, -
he should have no conceit of being that,
or in that
or by way of that,
thinking:

'That is mine.'

Whatever conceit one has, Brethren,
and by whatsoever means
and in whatsoever way,
in thinking:
It is mine, -
therein is instability.

The world delights in becoming
because it is based on change,
because it is entangled in becoming.

Even up to the sphere
of the factors of existence
and the elements
one should have no conceit of being that,
or in that
or by way of that,
thinking:

'That is mine.'

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

Being free from grasping
he is not troubled.

Being untroubled
he is himself
by himself
set free.

Thus he realizes:

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

For life in these conditions
there is no hereafter.'

 


[1] Cf. supra, I 31.


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