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#### Saṁyutta Nikāya:
III. Khandha Vagga:
22: Khandha Saṁyutta
2.3. Khajjaniya Vagga

#### Sutta 79

#### Khajjanīya Suttaṁ

# Consumed

Translated from the Pāḷi
by
Michael M. Olds

[86]

[1][pts][than][bodh] I Hear Tell:

Once upon a time The Lucky Man, Sāvatthī-town revisiting.

There the The Lucky Man said this to the Group of Five beggars:

"Beggars!"

And the beggars there replying, "Bhante!"
the Lucky Man said to them:

"Beggars, whatever shamans or Brahmins
recall the memory of more than one previously inhabited situation —
are all recollecting the five fueled-stockpiles,
or this one or another.

What five?

'Thus formed did I journey in the past.'

For this, beggars,
is the recollection,
the way form is remembered.

Or:

'Thus experiencing sensation did I journey in the past.'

This, beggars,
is the recollection,
the way sense-experience is remembered.

Or:

'Thus perceiving did I journey in the past.'

This, beggars,
is the recollection,
the way perception is remembered.

Or:

'Thus own-making did I journey in the past.'

This, beggars,
is the recollection,
the way own-making is remembered.

Or:

'Thus conscious did I journey in the past.'

For this, beggars,
is the recollection,
the way consciousness is remembered.

§

And why, beggars, call it 'formed'?

It had then[1] 'emerged',[2] beggars
is why it is called 'formed'.

In what way emerged?

Similarly to the way cold emerges,
similarly to the way heat emerges,
similarly to the way wanting to eat emerges,
similarly to the way wanting to drink emerges,
similarly to the way the contact of horseflies, mosquitos, wind, sun, and snakes emerges —

It had then 'emerged', beggars
is why it is called 'formed'.

■

And why, beggars, call it 'experiencing'?

It then 'made itself known'[3] beggars,
is why it is called 'experiencing.'

And made itself known how?

Just as pleasure is made known,
just as pain is made known,
just as neither-pain-nor-pleasure is made known.

It then 'made itself known' beggars,
is why it is called 'experiencing.'

■

And why, beggars, call it 'perception'?

It was then 'identified',[4] beggars,
is why it is called 'perception.'

And identified as what?

Identified as deep blue,
identified as yellow,
identified as blood-read,
identified as white.

It was then 'identified', beggars,
is why it is called 'perception.'

■

And why, beggars, call it 'own-making'?

It was then an 'own-made conjured up own-making'[5] beggars,
is why it is called 'own-making.'

And what was the 'own-made conjured up own-making'?

The emergence of form was an own-made conjured up own-making,
the making itself known of experience was an own-made conjured up own-making,
the perception of identification was an own-made conjured up own-making,
the own-made conjuring up of own-making was an own-made conjured up own-making,
the consciousness of self-consciousness was an own-made conjured up own-making.

It was then an 'own-made conjured up own-making' beggars,
is why it is called 'own-making.'

■

And why, beggars, call it 'consciousness'?

It was then 'recognized'[6] beggars,
is why it is called 'consciousness.'

And in what way did it recognize?

Just as acidity is recognized,
just as bitterness is recognized,
just as sharpness is recognized,
just as sweetness is recognized,
just as alkalinity is recognized,
just as non-alkalinity is recognized,
just as saltiness is recognized,
just as non-saltiness is recognized.

It was then 'recognized' beggars,
is why it is called 'consciousness.'

§

Upon this, beggars, the well-versed student of the Aristocrat thus reflects:

'I am, then, even now consumed by form!

As the past journey was given over to,
and thus consumed by form,
so in the same way
what is happening just now is consumption by form.

If, then, I am thus given over to delight in not yet got form
given over to journeying on with not yet got form
even so, in the same way,
what will happen in the future will be consumption by form.'

He, reflecting thus on the self-made forms of the past, is freed from desire.

Not taking delight in not-yet-got forms,
not taking delight in forms that are happening,
he has reached dispassionate ending.

■

'I am, then, even now consumed by experience!

As the past journey was given over to,
and thus consumed by experience,
so in the same way
what is happening just now is consumption by experience.

If, then, I am thus given over to delight in not yet got experience
given over to journeying on with not yet got experience
even so, in the same way,
what will happen in the future will be consumption by experience.'

He, reflecting thus on the self-made experiences of the past, is freed from desire.

Not taking delight in not-yet-got experience,
not taking delight in experiences that are happening,
he has reached dispassionate ending.

■

'I am, then, even now consumed by perception!

As the past journey was given over to,
and thus consumed by perception,
so in the same way
what is happening just now is consumption by perception.

If, then, I am thus given over to delight in not yet got perceptions
given over to journeying on with not yet got perceptions
even so, in the same way,
what will happen in the future will be consumption by perception.'

He, reflecting thus on the self-made perceptions of the past, is freed from desire.

Not taking delight in not-yet-got perception,
not taking delight in perceptions that are happening,
he has reached dispassionate ending.

■

'I am, then, even now consumed by own-making!

As the past journey was given over to,
and thus consumed by own-making,
so in the same way
what is happening just now is consumption by own-making.

If, then, I am thus given over to delight in not yet got own-makings
given over to journeying on with not yet got own-makings
even so, in the same way,
what will happen in the future will be consumption by own-making.'

He, reflecting thus on the self-made own-makings of the past, is freed from desire.

Not taking delight in not-yet-got own-making,
not taking delight in own-makings that are happening,
he has reached dispassionate ending.

■

'I am, then, even now consumed by consciousness!

As the past journey was given over to,
and thus consumed by consciousness,
so in the same way
what is happening just now is consumption by consciousness.

If, then, I am thus given over to delight in not yet got consciousness
given over to journeying on with not yet got consciousness
even so, in the same way,
what will happen in the future will be consumption by consciousness.'

He, reflecting thus on the self-made consciousness of the past, is freed from desire.

Not taking delight in not-yet-got consciousness,
not taking delight in consciousness that is happening,
he has reached dispassionate ending."

§

"What do you think, beggars?

Is form stable or unstable?"

"Unstable, Bhante.

"But that which is unstable,
is that painful or pleasant?"

"Unpleasant, Bhante.

"But that which is unstable,
unpleasant,
changeable
is it sound Dhamma for one to behold that as:

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

"Surely not this, Bhante.

■

"What do you think, beggars?

Is sense experience stable or unstable?"

"Unstable, Bhante.

"But that which is unstable,
is that painful or pleasant?"

"Unpleasant, Bhante.

"But that which is unstable,
unpleasant,
changeable
is it sound Dhamma for one to behold that as:

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

"Surely not this, Bhante.

■

"What do you think, beggars?

Is perception stable or unstable?"

"Unstable, Bhante.

"But that which is unstable,
is that painful or pleasant?"

"Unpleasant, Bhante.

"But that which is unstable,
unpleasant,
changeable
is it sound Dhamma for one to behold that as:

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

"Surely not this, Bhante.

■

"What do you think, beggars?

Is the own-made stable or unstable?"

"Unstable, Bhante.

"But that which is unstable,
is that painful or pleasant?"

"Unpleasant, Bhante.

"But that which is unstable,
unpleasant,
changeable
is it sound Dhamma for one to behold that as:

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

"Surely not this, Bhante.

■

"What do you think, beggars?

Is consciousness stable or unstable?"

"Unstable, Bhante.

"But that which is unstable,
is that painful or pleasant?"

"Unpleasant, Bhante.

"But that which is unstable,
unpleasant,
changeable
is it sound Dhamma for one to behold that as:

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

"Surely not this, Bhante.

[89] "That being the case here, beggars,
he is one who sees
any sort of form whatever,
past, future or present,
internal or external,
substantial or fine,
backward or exalted,
whatever its apparent duration[7] —
all form —
as it really is, as:
'This is not mine,
I am not this,
this is not the self of me.'

■

He is one who sees
any sort of sense experience whatever,
past, future or present,
internal or external,
substantial or fine,
backward or exalted,
whatever being its apparent duration —
all sense experience —
as it really is, as:
'This is not mine,
I am not this,
this is not the self of me.'

■

He is one who sees
any sort of perception whatever,
past, future or present,
internal or external,
substantial or fine,
backward or exalted,
whatever being its apparent duration —
all perception —
as it really is, as:
'This is not mine,
I am not this,
this is not the self of me.'

■

He is one who sees
any sort of own-making whatever,
past, future or present,
internal or external,
substantial or fine,
backward or exalted,
whatever being its apparent duration —
all own-making —
as it really is, as:
'This is not mine,
I am not this,
this is not the self of me.'

■

He is one who sees
any sort of consciousness whatever,
past, future or present,
internal or external,
substantial or fine,
backward or exalted,
whatever being its apparent duration —
all consciousness —
as it really is, as:
'This is not mine,
I am not this,
this is not the self of me.'"

§

"This, beggars, is called:

'The student of the Aristocrat's deconstructing
not constructing,
letting go,
not sustaining,
repelling,
not attracting,
clearing away,
not fogging up.'

■

And what does he deconstruct, not construct?

Form he deconstructs, not constructs.

Sense experience he deconstructs, not constructs.

Perception he deconstructs, not constructs.

Own-making he deconstructs, not constructs.

Consciousness he deconstructs, not constructs.

■

And what does he let go, not sustain?

Form he lets go, does not sustain.

Sense experience he lets go, does not sustain.

Perception he lets go, does not sustain.

Own-making he lets go, does not sustain.

Consciousness he lets go, does not sustain.

■

And what does he repel, not attract?

Form he repels, does not attract.

Sense experience he repels, does not attract.

Perception he repels, does not attract.

Own-making he repels, does not attract.

Consciousness he repels, does not attract.

■

And what does he clear away, not fog up?

Form he clears away, does not fog up.

Sense experience he clears away, does not fog up.

Perception he clears away, does not fog up.

Own-making he clears away, does not fog up.

Consciousness he clears away, does not fog up.

§

So seeing, beggars, the well-read student of the Aristocrats
has had enough of form,
has had enough of sense experience,
has had enough of perception,
has had enough of own-making,
has had enough of consciousness.

Having had enough is dispassion.

Dispassion is release.

Knowledge of freedom in freedom,
is knowing:

'Left behind is rebirth,
lived is the best of lives,
duty's doings done,
no more it'n-n-at'n'.

§

"This, beggars, is called:

'A beggar that neither constructing nor deconstructing,
stands still at having deconstructed;

that neither sustaining nor letting go
stands still at having let go;

that neither attracting nor repelling,
stands still at having repelled;

that neither fogging up nor clearing away,
stands still at having cleared away.

■

And what does he neither construct nor deconstruct?

Standing still at having deconstructed form,
he neither constructs nor deconstructs.

Standing still at having deconstructed sense experience,
he neither constructs nor deconstructs.

Standing still at having deconstructed perception,
he neither constructs nor deconstructs.

Standing still at having deconstructed own-making,
he neither constructs nor deconstructs.

Standing still at having deconstructed consciousness,
he neither constructs nor deconstructs.

■

And what does he neither let go nor sustain?

Standing still at having let go form,
he neither lets go nor sustains.

Standing still at having let go sense experience,
he neither lets go nor sustains.

Standing still at having let go perception,
he neither lets go nor sustains.

Standing still at having let go own-making,
he neither lets go nor sustains.

Standing still at having let go consciousness,
he neither lets go nor sustains.

■

And what does he neither repel nor attract?

Standing still at having repelled form,
he neither repels nor attracts.

Standing still at having repelled sense experience,
he neither repels nor attracts.

Standing still at having repelled perception,
he neither repels nor attracts.

Standing still at having repelled own-making,
he neither repels nor attracts.

Standing still at having repelled consciousness,
he neither repels nor attracts.

■

And what does he neither clear away nor fog up?

Standing still at having cleared away form,
he neither clears away nor fogs up.

Standing still at having cleared away sense experience,
he neither clears away nor fogs up.

Standing still at having cleared away perception,
he neither clears away nor fogs up.

Standing still at having cleared away own-making,
he neither clears away nor fogs up.

Standing still at having cleared away consciousness,
he neither clears away nor fogs up.

§

Then beggars, a beggar thus freed in heart
is venerated from afar by the gods,
including Indra,
including Brahmā,
including Pajāpati:

'We honor thee purebred!
We honor thee pure-man!
For beyond our comprehension is that thing
On which rests your pondering.'"

[1] 'Kho' then. 'At that time.' At the time when the form recalled came to be. This section is referring to the recollection of past lives, but in that all that which is encompassed by the term 'khandha' is of the past, it applies in all cases.

[2] Rūppatī. Disrupture. There is word-play here with 'rūpa' which Bhk. Bodhi has as: "form/deform' which passes for the meaning but does not work well in the follow-up examples. The matter should be understood as follows: It could be 'eruption/disruption' if we commonly held existing material to be an eruption out of (a form emerging from the uncreate) as it was in the old days. There is also a sexual connotation. (r u up pa-pa? atzahaha) Various terms are used to define it and its root 'rup' rupture, indicating 'to destroy' 'to break' and 'to disturb'. I think we can say that these terms are a secondary, subjective value judgment informing the neutral event of a shape emerging from a prior unbroken mass. PED would have it that this has no etymological relation to Rūpa in spite of this case here, (Woodward speculates that while ruppati comes from the root 'rup' to damage; rūpa probably comes from the root varp, to shape, but varp is our 'warp' which is to damage; there is at least a common conception in back of both). What is the meaning? Rūpa is that which is distinguished from the background upon entering existence. First, light. Then forms shaped from light. Then objects with other properties formed from the particulate or wave-form of those forms. And so forth. So it alters, disrupts, ruptures, destroys or deforms or reforms or informs or warps or destroys or reformulates or reconfigures the previous undisturbed state.

[3] Vediyatī.

[4] Sañjānātī. 'own-known'.

[5] Saṅkhataṁ abhisaṅkharontī Own-made Conjured-up-own-making.

[6] Vijānātī. Re-cognized. To understand the relationship of this to our 'consciousness' you need to hear viññāṇā as I have sometimes translated it as 're-knowing-knowing-knowledge'. Consciousness as an individual (or which has been own-made) is really an illusion produced by an element-like phenomena of object-awareness that arises on the contact of a type of form known as a sense organ with another type of form known as an object of sense which has been perceived by still another type of form the sense-organ known as a mind. Hence consciousness of an object is its having been known and then re-known as known. The Pāḷi, being much closer to the point where words were initially being formed from observation of things is much clearer than our 'con sci (> scīre to sense, to know) ous' 'with-knowing-ness'. OED: having the witness of one's own judgment or feelings, having the witness within oneself, knowing within oneself, inwardly sensible or aware. (Which assumes a self, where the Pāḷi does not.)

[7] yaṁ dūre santike vā. Woodward, Bhk. Bodhi and Bhk. Thanissaro have "far or near".

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