Saṃyutta Nikāya
3. Khandha Vagga
22. Khandha Saṃyutta
1. Pathama Nakula-Pita Vagga
The Book of the Kindred Sayings
3. The Book Called the Khandhā-Vagga
Containing Kindred Sayings on the Elements of Sensory Existence and other Subjects
22. Kindred Sayings on Elements
1. Nakulapitar (the First)
Sutta 7
Paṭhama Upādā-Paritassanā Suttaṃ
Grasping and worry[1]
Translated by F. L. Woodward
Edited by Mrs. Rhys Davids
Copyright The Pali Text Society
Commercial Rights Reserved
For details see Terms of Use.
The Exalted One was staying at Sāvatthī.
Then thus spake the Exalted One:
"I will show you grasping and worry, brethren:
likewise not grasping and not worrying.
Listen to it,
apply your minds to it thoroughly
and I will speak."
"Even so, lord," replied those brethren to the Exalted One.
Thus spake the Exalted One:
"And how, brethren, is there grasping and worry?
Herein, brethren, the untaught many- [17] folk,
who discern not those who are Ariyans,
who are unskilled in the Ariyan doctrine,
untrained in the Ariyan doctrine,
who discern not those who are worthy,
who are unskilled in the worthy doctrine,
untrained in the worthy doctrine
— these regard body as the self,
the self as having body,
body as being in the self,
the self as being in the body.
Of such an one
the body alters and becomes otherwise.
Owing to the altering
and otherwiseness of the body,
his consciousness is busied[2] with the altering body.
From this being busied with the altering body,
worried thoughts arise and persist,
laying hold of the heart.[3]
From this laying hold of the heart
he becomes troubled,
and owing to vexation and clinging
he is worried.
■
He regards feeling as the self,
the self as having feeling,
feeling as being in the self,
the self as being in feeling.
Of such an one
feeling alters and becomes otherwise.
Owing to the altering
and otherwiseness of feeling,
his consciousness is busied with the altering feeling.
From this being busied with the altering feeling,
worried thoughts arise and persist,
laying hold of the heart.
From this laying hold of the heart
he becomes troubled,
and owing to vexation and clinging
he is worried.
■
He regards perception as the self,
the self as having perception,
perception as being in the self,
the self as being in perception.
Of such an one
perception alters and becomes otherwise.
Owing to the altering
and otherwiseness of perception,
his consciousness is busied with the altering perception.
From this being busied with the altering perception,
worried thoughts arise and persist,
laying hold of the heart.
From this laying hold of the heart
he becomes troubled,
and owing to vexation and clinging
he is worried.
■
He regards the activities as the self,
the self as having the activities,
the activities as being in the self,
the self as being in the activities.
Of such an one
the activities alter and become otherwise.
Owing to the altering
and otherwiseness of the activities,
his consciousness is busied with the altering activities.
From this being busied with the altering activities,
worried thoughts arise and persist,
laying hold of the heart.
From this laying hold of the heart
he becomes troubled,
and owing to vexation and clinging
he is worried.
§
He regards consciousness as the self,
the self as having consciousness,
consciousness as being in the self,
the self as being in consciousness.
Of such an one
consciousness alters and becomes otherwise.
Owing to the altering
and otherwiseness of consciousness,
his consciousness is busied with the altering consciousness.
From this being busied with the altering consciousness,
worried thoughts arise and persist,
laying hold of the heart.
From this laying hold of the heart
he becomes troubled,
and owing to vexation and clinging
he is worried.
Thus, brethren, comes grasping and worry.
§
And how, brethren, is there no grasping and worry?
Herein the well-taught Ariyan disciple,
who discerns those that are Ariyans,
who is skilled in the Ariyan doctrine,
well trained in the Ariyan doctrine,
skilled in the worthy doctrine,
well trained in the worthy doctrine
— these regard not body as the self,
regard not the self as having body,
regard not body as being in the self,
regard not the self as being in the body.
Of such an one
the body alters and becomes otherwise.
But in spite of the altering and otherwiseness of body,
his consciousness is not busied with the altering body.
From not being busied with the altering body,
worried thoughts do not arise and persist,
laying hold of the heart.
As his heart is not so possessed,
he is not troubled,
and through absence of vexation and clinging
he is not worried.
■
He regards not feeling as the self,
regards not the self as having feeling,
regard not feeling as being in the self,
regard not the self as being in feeling.
Of such an one
the feeling alters and becomes otherwise.
But in spite of the altering and otherwiseness of feeling,
his consciousness is not busied with the altering feeling.
From not being busied with the altering feeling,
worried thoughts do not arise and persist,
laying hold of the heart.
As his heart is not so possessed,
he is not troubled,
and through absence of vexation and clinging
he is not worried.
■
He regards not perception as the self,
regards not the self as having perception,
regard not perception as being in the self,
regard not the self as being in perception.
Of such an one
perception alters and becomes otherwise.
But in spite of the altering and otherwiseness of perception,
his consciousness is not busied with the altering perception.
From not being busied with the altering perception,
worried thoughts do not arise and persist,
laying hold of the heart.
As his heart is not so possessed,
he is not troubled,
and through absence of vexation and clinging
he is not worried.
■
He regards not the activities as the self,
regards not the self as having the activities,
regard not the activities as being in the self,
regard not the self as being in the activities.
Of such an one
the activities alter and become otherwise.
But in spite of the altering and otherwiseness of the activities,
his consciousness is not busied with the altering activities.
From not being busied with the altering activities,
worried thoughts do not arise and persist,
laying hold of the heart.
As his heart is not so possessed,
he is not troubled,
and through absence of vexation and clinging
he is not worried.
■
He regards not consciousness as the self,
regards not the self as having consciousness,
regard not consciousness as being in the self,
regard not the self as being in consciousness.
Of such an one
consciousness alters and becomes otherwise.
But in spite of the altering and otherwiseness of consciousness,
his consciousness is not busied with the altering consciousness.
From not being busied with the altering consciousness,
worried thoughts do not arise and persist,
laying hold of the heart.
As his heart is not so possessed,
he is not troubled,
and through absence of vexation and clinging
he is not worried.
Thus, brethren, is there no grasping and worry."
[1] Upādāna-paritassana (so Comy.). Cf. Dialog. i, 53 and n. Paritassana, 'fidgetiness or worry.' Cf. M. i, 136; Mil. Pan. 253, 400; and M. i, 36, na asati paritassati, 'is not worried at the non-existent.'
[2] Anuparivatti, mind is occupied with the petty concerns of body. Cf. J.P.T.S., 1913, p. 125, etc. 'Of the name as term and concept.'
[3] Cf. S. ii, 235, pariyādāya tiṭṭhanti; 'make an impression on,' is not forceful enough. 'Having altogether laid hold of (him) they persist.'
