Saṃyutta Nikāya
4. Saḷāyatana Vagga
35. Saḷāyatana Saṃyutta
§ II: Paññāsaka Dutiya
5. Saḷa Vagga
Sutta 96
Parihāna-Dhamma Suttaṃ
Losing Your Grip
Translated from the Pāḷi
by
Michael M. Olds
Once upon a time, The Lucky Man,
Rājagaha revisiting,
the Squirrel's Veluva Grove.
There he addressed the beggars gathered round:
"Bhikkhus!"
And "Bhaghava!" the beggars responded.|| ||
Then The Lucky Man said:[1]
"I will delineate for you, beggars,
losing your grip,
not losing your grip,
and mastery over the six realms:
And what, beggars, is losing your grip?
In the case of this case,
we have the case of the beggar
who at the sight of an object by the eye
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar allows in,
does not let go of,
does not dispel,
does not end,
does not cause them to stop becoming,
this is how he should understand the case:
'I am losing my grip of skillful things!
This is called "losing your grip" by the Lucky Man.'
And again, we have the case of the beggar
who at the hearing of a sound by the ear
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar allows in,
does not let go of,
does not dispel,
does not end,
does not cause them to stop becoming,
this is how he should understand the case:
'I am losing my grip of skillful things!
This is called "losing your grip" by the Lucky Man.'
And again, we have the case of the beggar
who at the smell of a scent by the nose
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar allows in,
does not let go of,
does not dispel,
does not end,
does not cause them to stop becoming,
this is how he should understand the case:
'I am losing my grip of skillful things!
This is called "losing your grip" by the Lucky Man.'
And again, we have the case of the beggar
who at the savour of a taste by the tongue
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar allows in,
does not let go of,
does not dispel,
does not end,
does not cause them to stop becoming,
this is how he should understand the case:
'I am losing my grip of skillful things!
This is called "losing your grip" by the Lucky Man.'
And again, we have the case of the beggar
who at the feel of a touch by the body
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar allows in,
does not let go of,
does not dispel,
does not end,
does not cause them to stop becoming,
this is how he should understand the case:
'I am losing my grip of skillful things!
This is called "losing your grip" by the Lucky Man.'
And again, we have the case of the beggar
who at consciousness of a thing by the mind
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar allows in,
does not let go of,
does not dispel,
does not end,
does not cause them to stop becoming,
this is how he should understand the case:
'I am losing my grip of skillful things!
This is called "losing your grip" by the Lucky Man.'
This is called 'losing your grip'.
§
And what, beggars, is not losing your grip?
In the case of this case,
we have the case of the beggar
who at the sight of an object by the eye
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar does not allow in,
lets go of,
dispels,
ends,
and causes them to stop becoming,
this is how he should understand the case:
'I am not losing my grip of skillful things!
This is called "not losing your grip" by the Lucky Man.'
And again, we have the case of the beggar
who at the hearing of a sound by the ear
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar does not allow in,
lets go of,
dispels,
ends,
and causes them to stop becoming,
this is how he should understand the case:
'I am not losing my grip of skillful things!
This is called "not losing your grip" by the Lucky Man.'
And again, we have the case of the beggar
who at the smell of a scent by the nose
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar does not allow in,
lets go of,
dispels,
ends,
and causes them to stop becoming,
this is how he should understand the case:
'I am not losing my grip of skillful things!
This is called "not losing your grip" by the Lucky Man.'
And again, we have the case of the beggar
who at the savour of a taste by the tongue
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar does not allow in,
lets go of,
dispels,
ends,
and causes them to stop becoming,
this is how he should understand the case:
'I am not losing my grip of skillful things!
This is called "not losing your grip" by the Lucky Man.'
And again, we have the case of the beggar
who at the feel of a touch by the body
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar does not allow in,
lets go of,
dispels,
ends,
and causes them to stop becoming,
this is how he should understand the case:
'I am not losing my grip of skillful things!
This is called "not losing your grip" by the Lucky Man.'
And again, we have the case of the beggar
who at consciousness of a thing by the mind
is assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
If such a beggar does not allow in,
lets go of,
dispels,
ends,
and causes them to stop becoming,
this is how he should understand the case:
'I am not losing my grip of skillful things!
This is called "not losing your grip" by the Lucky Man.'
This is 'not losing your grip' say I.
§
And what, beggars, is mastery over the six realms?
In the case of this case,
we have the case of the beggar who
at the sight of an object by the eye
is not assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
In this case
such a beggar should understand it this way:
'I have mastered this realm.
This is called "mastery over a realm" by the Lucky Man.'
And again, we have the case of the beggar who
at the hearing of a sound by the ear
is not assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
In this case
such a beggar should understand it this way:
'I have mastered this realm.
This is called "mastery over a realm" by the Lucky Man.'
And again, we have the case of the beggar who
at the smell of a scent by the nose
is not assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
In this case
such a beggar should understand it this way:
'I have mastered this realm.
This is called "mastery over a realm" by the Lucky Man.'
And again, we have the case of the beggar who
at the savour of a taste by the tongue
is not assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
In this case
such a beggar should understand it this way:
'I have mastered this realm.
This is called "mastery over a realm" by the Lucky Man.'
And again, we have the case of the beggar who
at the feel of a touch by the body
is not assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
In this case
such a beggar should understand it this way:
'I have mastered this realm.
This is called "mastery over a realm" by the Lucky Man.'
And again, we have the case of the beggar who
at consciousness of a thing by the mind
is not assailed by bad,
unprincipled,
unskillful recollections and ideas
downbound to rebirth.
In this case
such a beggar should understand it this way:
'I have mastered this realm.
This is called "mastery over a realm" by the Lucky Man.'
This is 'mastery over the six realms' say I."
[1] This Nidana taken from the first previous sutta with a complete Nidana [SN 35.87]. Text for this sutta has no Nidana.
