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Sa.myutta Nikaaya:
III. Khandha Vagga:
22: Khandha Sa.myutta
2.4. Thera Vagga

The Book of the Kindred Sayings
III: The Book Called The Khandhaa-Vagga
Containing Kindred Saings
on the Elements of Sensory Existence
and Other Subjects
XXII: Kindred Sayings on Elements (Khandhaa)
2.4: The Elders

Sutta 83

Aananda Sutta.m

Aananda

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

Copyright The Pali Text Society
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[105] [89]

[1][than][bodh] Thus have I heard:-

Once the venerable Ananda was staying near Saavatthii in Jeta Grove, at Anaathapi.n.dika's Park.

Then the venerable Aananda addressed the brethren thus:

"Brethren I Friends!"

"Yes, brother!"
they replied to the venerable Aananda.

The venerable Aananda thus spoke:

"Pu.n.na,[1] friends, the venerable son of Mantaanii was very helpful to us when we were novices.

With this instruction he instructed us:

"Owing to a cause[2]
comes the conceit
'I am,' friend Ananda,
and not without a cause.

And how comes the conceit
"I am"
by a cause
and not without a cause?

Owing to body
comes the conceit
"I am"
by a cause
and not without a cause.

Owing to feeling
comes the conceit
"I am"
by a cause
and not without a cause.

Owing to perception
comes the conceit
"I am"
by a cause
and not without a cause.

Owing to the activities
comes the conceit
"I am"
by a cause
and not without a cause.

Owing to consciousness
comes the conceit
"I am"
by a cause
and not without a cause.

 


 

Suppose, friend Aananda, that a woman
or a man
or a young lad
fond of self-adornment,
should gaze at the image of his face
in a minor that is clean and spotless,
or in a bowl of clear water, -
he would behold it
owing to a cause
and not otherwise.

Even so, friend Aananda,
through the cause 'body'
comes the conceit 'I am,'
not otherwise.

Through the cause 'feeling'
comes the conceit 'I am,'
not otherwise.

Through the cause 'perception'
comes the conceit 'I am,'
not otherwise.

Through the cause 'the activities'
comes the conceit 'I am,'
not otherwise.

Through the cause 'consciousness'
comes the conceit 'I am,'
not otherwise.

 


 

What think you, friend Aananda?

Is body permanent or impermanent?

"Impermanent, friend."

That which is impermanent,
is it weal or woe?

"Woe, friend."

But that which is impermanent,
woeful,
unstable in nature,
is it right to regard it thus:

"This is mine,
this am I
this is the Self of me?"

"Surely not, friend."

Is feeling permanent or impermanent?

"Impermanent, friend."

That which is impermanent,
is it weal or woe?

"Woe, friend."

But that which is impermanent,
woeful,
unstable in nature,
is it right to regard it thus:

"This is mine,
this am I
this is the Self of me?"

"Surely not, friend."

Is perception permanent or impermanent?

"Impermanent, friend."

That which is impermanent,
is it weal or woe?

"Woe, friend."

But that which is impermanent,
woeful,
unstable in nature,
is it right to regard it thus:

"This is mine,
this am I
this is the Self of me?"

"Surely not, friend."

Are the activities permanent or impermanent?

"Impermanent, friend."

That which is impermanent,
is it weal or woe?

"Woe, friend."

But that which is impermanent,
woeful,
unstable in nature,
is it right to regard it thus:

"This is mine,
this am I
this is the Self of me?"

"Surely not, friend."

Is consciousness permanent or impermanent?

"Impermanent, friend."

That which is impermanent,
is it weal or woe?

"Woe, friend."

But that which is impermanent,
woeful,
unstable in nature,
is it right to regard it thus:

"This is mine,
this am I
this is the Self of me?"

"Surely not, friend."

 


 

Therefore, friend Aananda, every body whatever,
be it past,
future
or present,
be it inward or outward,
gross or subtle,
low or high,
far or near, -
every body should be thus regarded,
as it really is,
by right insight:

"This is not mine.

This I am not.

This is not the Self of me."

Every feeling whatever,
be it past,
future
or present,
be it inward or outward,
gross or subtle,
low or high,
far or near, -
every feeling should be thus regarded,
as it really is,
by right insight:

"This is not mine.

This I am not.

This is not the Self of me."

Every perception whatever,
be it past,
future
or present,
be it inward or outward,
gross or subtle,
low or high,
far or near, -
every perception should be thus regarded,
as it really is,
by right insight:

"This is not mine.

This I am not.

This is not the Self of me."

Every activity whatever,
be it past,
future
or present,
be it inward or outward,
gross or subtle,
low or high,
far or near, -
every activity should be thus regarded,
as it really is,
by right insight:

"This is not mine.

This I am not.

This is not the Self of me."

Every consciousness whatever,
be it past,
future
or present,
be it inward or outward,
gross or subtle,
low or high,
far or near, -
every consciousness should be thus regarded,
as it really is,
by right insight:

"This is not mine.

This I am not.

This is not the Self of me."

 


 

Wherefore, friend Aananda, he who thus sees
conceives disgust at body,
at feeling,
at perception,
at the activities,
at consciousness.

Being disgusted
he is repelled by them;
by that repulsion he is released;
by that release he is set free;
knowledge arises:
in the freed man is the freed thing,
and he knows:

"Destroyed is rebirth;
lived is the righteous life;
done is the task;
for life in these conditions
there is no hereafter."'

 


 

Punna, friends,
the venerable son of Mantanl,
was very helpful to us
when we were novices.

And this was the instruction
with which he instructed us.

When I heard the Norm-teaching of the venerable Punna, Mant&ni's son,
I fully understood the Norm."[3]

 


[1] Proclaimed chief preacher of the Norm by the Master Cf. M. i, 146 f.; Brethren pp. 8-9; A. i, 23; S. ii, 156.

[2] Comy., Upaadaaya = 'aagamma, aarabbha, sandhaaya, pa.ticca.'

[3] 'So as to become a Stream-winner.' C.


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