Saṃyutta Nikāya
II. Nidāna Vagga
12. Nidāna Saṃyutta
7. Mahā Vagga
The Connected Discourses of the Buddha
Part II.
The Book of Causation Nidāna-Vagga
12. Connected Discourses on Causation
7. The Great Subchapter
Sutta 61
Paṭhama Assutavantu Suttaṃ
Uninstructed 1
Translated by Bhikkhu Bodhi
Copyright Bhikkhu Bodhi 2000, The Connected Discourses of the Buddha (Wisdom Publications, 2000)
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[1][pts][than][niza] Thus have I heard.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. ...
"Bhikkhus, the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it.
For what reason?
Because growth and decline is seen in this body composed of the four great elements, it is seen being taken up and laid aside.
Therefore the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it.
"But, bhikkhus, as to that which is called 'mind' and 'mentality' and 'consciousness' — the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it.
For what reason?
Because for a long time this has been held to by him, appropriated, and grasped thus:
'This is mine, this I am, this is my self.'
Therefore the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it.
"It would be better, bhikkhus, for the uninstructed worldling to take as self this body composed of the four great elements rather than the mind.
For what reason?
Because this body composed of the four great elements is seen standing for one year, for two years, for three, four, five, or ten years, for twenty, thirty, forty, or fifty years, for a hundred years, [95] or even longer.
But that which is called 'mind' and 'mentality' and 'consciousness' arises as one thing and ceases as another by day and by night.
Just as a monkey roaming through a forest grabs hold of one branch, lets that go and grabs another, then lets that go and grabs still another, so too that which is called 'mind' and 'mentality' and 'consciousness' arises as one thing and ceases as another by day and by night.
"Therein, bhikkhus, the instructed noble disciple attends closely and carefully to dependent origination itself thus:
'When this exists, that comes to be; with the arising of this, that arises.
When this does not exist, that does not come to be; with the cessation of this, that ceases.
That is, with ignorance as condition, volitional formations [come to be]; with volitional formations as condition, consciousness. ...
Such is the origin of this whole mass of suffering.
But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness. ...
Such is the cessation of this whole mass of suffering.
"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness.
Experiencing revulsion, he becomes dispassionate.
Through dispassion [his mind] is liberated.
When it is liberated there comes the knowledge:
'It's liberated.'
He understands:
'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being."
