Sutta Pitaka
Saṃyutta Nikāya
Division II –– Nidāna
Book 12 –– Dasabala Saṃyutta
Chapter 5 –– Gahapati Vagga

Namo tassa bhagavato arahato sammā sambuddhassa

 

12. 5. 1.

(41) Pañcaverabhaya I –– The Five Fears I

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

I

2. The householder Anāthapiṇḍika approached the Blessed One, worshipped and sat on a side.

The Blessed One said thus to the householder Anāthapiṇḍika:

3. “Householder, when the five dreadful fears are appeased and if you are endowed with the four factors of one who has entered the stream of the Teaching and if you wisely see and penetrate the right path, if you desire, could declare, ‘I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.’

4. “What are the five dreadful fears that are appeased?

5. “Householder, a destroyer of living things is in fear of having destroyed living things in this life and he dreads and fears the next and experiences mental unpleasantness and displeasure. Someone abstaining from destroying living things is appeased from this dread and fear.

6. “Householder, one who has taken the not given is in fear of having taken the not given and he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking the not given is appeased from this dread and fear.

7. “Householder, one misbehaving sexually is in fear of having misbehaved sexually and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from misbehaving sexually is appeased from this dread and fear.

8. “Householder, someone telling lies is in fear of having told lies and he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from telling lies is appeased from this dread and fear.

9. “Householder, someone taking intoxicating drinks is in fear of having taken intoxicating drinks and he dreads and fears experiencing mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking intoxicating drinks is appeased from this dread and fear.

II

10. “With what four factors is an enterer into the stream of the Teaching endowed?

11. “Here householder, the noble disciple has unwavering faith in the Blessed One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, is incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed.

12. “Here householder, the noble disciple has unwavering faith in the Teaching. The Blessed One’s Teaching is well proclaimed, the results are here and now, time does not matter. Invites inspection, leads inwards and should be personally realized by the wise.

13. “Here householder, the noble disciple has unwavering faith in the Community of monks. The disciple monks of the Blessed One have entered the right path, the straightforward path, the wise path and the path of mutual understanding. They are the four pairs of the noble eight beings who are reverential, worthy of hospitality, worthy of gifts and worthy of reverential salutation with clasped hands, the noble field of merit for the world.

14. “Is endowed with virtues desired by the noble ones. Virtues that are consistent not affected pure and praised by the wise as leading to concentration,.

15. “How is the right path seen and penetrated by him wisely?

16. “Here, householder the noble disciple wisely considers this same dependent arising. When this is present, this comes to be. When this arises this arises. When this is not present, this does not come to be. With the cessation of this, this cease.

17. “Such as on account of ignorance arise determinations. On account of determinations arise consciousness. Thus arises the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness cease. Thus cease the complete mass of unpleasantness.

“This to him is seeing and penetrating the right path wisely.

18. “Householder, when the noble disciple has appeased these five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires could declare, ‘I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.’”

 

12. 5. 2.

(42) Pañcaverabhaya II –– The Five Fears II

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. Many monkss approached the Blessed One, worshipped and sat on a side.

The Blessed One said thus to those monks:

3. “Monks, when the noble disciple has appeased five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires, could declare “I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.’

4. “What are the five dreadful fears that are appeased?

“A destroyer of living things is in fear of having destroyed living things, he dreads and fears and experiences, mental unpleasantness and displeasure in this life and the next. Someone abstaining from destroying living things is appeased from this dread and fear.

“A taker of what is not given is in fear of having taken the not given and he fears and dreads and experiences mental unpleasantness and displeasure, in this life and the next.

“Someone abstaining from taking the not given is appeased from this dread and fear.

“One misbehaving sexually is in fear of having misbehaved sexually and experiences mental unpleasantness and displeasure, in this life and the next. Someone abstaining from misbehaving sexually is appeased from this dread and fear.

“Someone telling lies is in fear of having told lies he dreads and fears and experiences mental unpleasantness and displeasure, in this life and the next. Someone abstaining from telling lies is appeased from this dread and fear.

“Someone taking intoxicating drinks is in fear of having taken intoxicating drinks, he dreads and fears and experiences mental unpleasantness and displeasure in this life and the next. Someone abstaining from taking intoxicating drinks is appeased from this dread and fear.

“He is appeased from these five dreads and fears.

5. “With what four factors is an enterer into the stream of the Teaching endowed?

“Here monk s, the noble disciple has unwavering faith in the Blessed One: That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of the worlds, is the incomparable tamer of those to be tamed, Teacher of gods and men, enlightened and blessed. Here monks, the noble disciple has unwavering faith in the Teaching. The Blessed One’s Teaching is well proclaimed, the results are here and now, time does not matter. Invites inspection, leads inwards and should be personally realized by the wise.

“Here monks, the noble disciple has unwavering faith in the Community of monks. The disciple monks of the Blessed One have entered the right path, the straightforward path, the wise path and the path of mutual understanding. They are the four pairs of the noble eight beings who are reverential, worthy of hospitality, worthy of gifts and worthy of reverential salutation with clasped hands, the noble field of merit for the world.

“He is endowed with virtues desired by the noble ones. Virtues that are consistent not affected pure and praised by the wise as leading to concentration.

6. “How is the right path seen and penetrated by him wisely?

“Here, monks, the noble disciple wisely considers this same dependent arising. When this is present, this comes to be. When this arises, this arises. When this is not present, this does not come to be. With the cessation of this, this ceases.

“Such as on account of ignorance arises determinations. On account of determinations arise consciousness. Thus arises the complete mass of unpleasantness. With the cessation of ignorance without anything remaining, determinations cease. With the cessation of determinations, consciousness cease. Thus cease the complete mass of unpleasantness.

“This to him is seeing and penetrating the right path wisely.

8. “Monks, when the noble disciple has appeased these five dreadful fears and is endowed with the four factors of one who has entered the stream of the Teaching and has wisely seen and penetrated the right path, if he desires could declare I have destroyed births in hells, in animal wombs, in the sphere of ghosts and birth in loss, evil states and in decrease. I have entered the stream of the Teaching, would not fall from there and am sure of enlightenment.

 

12. 5. 3.

(43) Dukkha –– Unpleasantness

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi and said:

2. “Monks, I will teach the arising and fading of unpleasantness, listen and attend carefully.

I

3. Monks, what is the arising of unpleasantness.

4. “Monks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.

5. “On account of ear and sounds, ... re ...

6. “On account of nose and scents, ... re ...

7. “On account of the tongue and tastes, ... re ...

8. “On account of the body and touches, ... re ...

9. “On account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.”

II

10. “Monks, what is the fading of unpleasantness?

11. “Monks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.

“Monks, this is the cessation of unpleasantness.

12. “On account of ear and sounds, ... re ...

13. “On account of nose and scents, ... re ...

14. “On account of the tongue and tastes, ... re ...

15. “On account of the body and touches, ... re ...

16. “On account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus cease the complete mass of unpleasantness.

17. “Monks, this is the fading of unpleasantness.”

 

12. 5. 4.

(44) Loko –– The World

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. “Monks, I will teach the arising and fading of the world listen and attend carefully.

I

3. “Monks, what is the arising of the world?

4. “Monks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of the world.

5. “On account of ear and sounds, ... re ...

6. “On account of nose and scents, ... re ...

7. “On account of the tongue and tastes, ... re ...

8. “On account of the body and touches, ... re ...

9. “On account of the mind and ideas, arises mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the arising of unpleasantness.”

II

10. Monks, what is the fading of the world?

11. “Monks, on account of eye and forms arises eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding cease. With the cessation of holding being cease. With the cessation of being birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.

“Monks, this is the cessation of the world.

12. “On account of ear and sounds, ... re ...

13. “On account of nose and scents, ... re ...

14. “On account of the tongue and tastes, ... re ...

15. “On account of the body and touches, ... re ...

16. “On account of the mind and ideas, arise mind-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. To this is called the cessation of the world. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth ceases. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus ceases the complete mass of unpleasantness.

17. “Monks, this is the fading of the world.

 

12. 5. 5.

(45) Ñātika –– Relations

1. At one time the Blessed One was living in a house of bricks of the relations.

I

2. The Blessed One said this exposition to himself sitting secluded.

3. “On account of eye and forms arise eye-consciousness. The coincidental arising of the three is contact. On account of a contact are feelings. On account of feelings is craving. On account of craving is holding. Thus is the arising of the complete mass of unpleasantness.

4. “On account of ear and sounds, ... re ...

5. “On account of nose and scents, ... re ...

6. “On account of the tongue and tastes, ... re ...

7. “On account of the body and touches, ... re ...

8. “On account of the mind and ideas arise mind-consciousness. The coincidental arising of the three is contact. On account of contacts are feelings. On account of feelings is craving. On account of craving is holding. Thus is the arising of the complete mass of unpleasantness.

9. “Monks, on account of eye and forms arise eye-consciousness. The coincidental arising of the three is contact. On account of contacts are feelings. On account of feelings is craving. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. With the cessation of being birth cease. With the cessation of birth, decay, death, grief, lament, unpleasantness displeasure and distress cease. Thus cease the complete mass of unpleasantness.

“This is the cessation of the complete mass of unpleasantness.

10. “On account of ear and sounds, ... re ...

11. “On account of nose and scents, ... re ...

12. “On account of the tongue and tastes, ... re ...

13. “On account of the body and touches, ... re ...

14. “On account of the mind and ideas, arise mind-consciousness. The coincidental arising of the three is contact. On account of contacts, arise feelings. On account of feelings arises craving. To this is called the cessation of the world. With the cessation of that craving without a remainder holding ceases. With the cessation of holding being ceases. Thus ceases the complete mass of unpleasantness.”

II

15. At that time a certain monk was within the hearing distance of the Blessed One.

16. The Blessed One saw him standing within the distance of hearing.

17. “And the Blessed One asked him: “Monk, did you hear this exposition?”

“Yes, venerable sir.”

18. “Monk, learn this exposition, it is full of meaning and belongs to the fundamentals of the holy life.”

 

12. 5. 6.

(46) Aññataraṃ –– A Certain Brahmin

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. Then a certain brahmin approached the Blessed One exchanged friendly greetings and sat on a side. Seated, the brahmin said to the Blessed One:

3. “Good Gotama, does the one who do experience its results. ?”

“Brahmin, the one who does experiences its results is one extreme.”

4. “Good Gotama, does one do, and another experience its results?”

“Brahmin, one does and another experiences its results, is the second extreme. Brahmin, the Thus Gone One not reaching to either of these extremes teaches in the middle.

5. “On account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.

“With the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... ceases the complete mass of unpleasantness.

6. “Then that brahmin said to the Blessed One: “Good Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.”

 

12. 5. 7.

(47) Jāṇussoni –– The Brahmin Jāṇussoni.

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. Then the brahmin Jāṇussoni approached the Blessed One exchanged friendly greetings and sat on a side. Seated the brahmin said to the Blessed One:

3. “Good Gotama, is everything prevailing?”

“Brahmin, everything is prevailing is one extreme.”

4. “Good Gotama, isn’t everything prevailing?”

“Brahmin, everything is not prevailing, is the second extreme. The Thus Gone One not reaching to either of these extremes teaches in the middle.

5. “On account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.

“With the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... cease the complete mass of unpleasantness.

6. Then the brahmin Jāṇussoni said to the Blessed One: “Good Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.”

 

12. 5. 8.

(48) Lokāyatika –– The Brahmin Lokāyatika

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. Then the brahmin Lokāyatika approached the Blessed One exchanged friendly greetings and sat on a side. Seated the brahmin said to the Blessed One:

3. “Good Gotama, is everything prevailing?”

“Brahmin, ‘everything is prevailing’ is the chief of views for stretching forth the world”

4. “Good Gotama, is everything not prevailing?”

“Brahmin, ‘everything does not prevail’, is the second view for stretching forth of the world.

5. “Good Gotama is there only a single self?” “Brahmin, ‘there is one single self’ is the third view for stretching forth of the world.”

6. “Good Gotama, are there various selves?”

“Brahmin, ‘there are various selves’ is the fourth view for stretching of the world. The Thus Gone One not reaching to either of these extremes teaches in the middle.

5. On account of ignorance are determinations, on account of determinations consciousness. Thus arises the complete mass of unpleasantness.

With the cessation of ignorance without a remainder, determinations cease. With the cessation of determinations ... re ... cease the complete mass of unpleasantness.

6. Then the brahmin Lokāyatika said to the Blessed One: “Good Gotama, now I understand ... re ... Remember me as a lay disciple, who has taken refuge from today, until I live.”

 

12. 5. 9.

(49) Ariyasāvaka I –– The Noble Disciple I

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. “Monks, to the learned noble disciple this does not occur: When this is present, what is present? When this arises, what rises? When what is present are determinations present, when what is present is consciousness present, when what is present is name and matter present, when what is present is the six spheres present, when what is present are there contacts, when what is present are there feelings, when what is present is craving present, when what is present is there holding, when what is present is being present, when what is present is therebirth, when what is present is there decay and death?

3. “Thus monks, to the noble disciple, this knowledge is his own not another’s. When this is present, this is. With the arising of this, this rises. When there is ignorance, there are determinations. With determinations there is consciousness. When there is consciousness, there is name and matter ... re ... When there is birth, there is decay and death. Then he knows, this is the arising of the world.

4. “Monks, to the learned noble disciple this does not occur: When this is not present, what is not present? When this does not arise, what does not rise? When what is not present are determinations not present, when what is not present is consciousness not present, when what is not present, isn’t there name and matter, when what is not present isn’t the six spheres, when what is not present are there no contacts, when what is not present are there no feelings, when what is not present, is there no craving, when what is not present is there no holding, when what is not present is there no being, when what is not present is there no birth, when what is not present is there no decay and death?

5. “Thus monks, to the noble disciple, this knowledge is his own not another’s. When this is not present, this does not come to be With this not arising this does not rise. When there is no ignorance, there are no determinations. Without determinations there is no consciousness. When there is no consciousness, there is no name and matter ... re ... When there is no birth, there is no decay and death. Then he knows, this is the ceasing of the world

6. “Monks, when the noble disciple knows the arising and the fading of the world, as it really is, it is said the noble disciple has attained to righteousness of view ... re ... and it is said he stands close to the door of Deathlessness.”

 

12. 5. 10.

(50) Ariyasāvaka II –– The Noble Disciple II

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

2. “Monks, to the learned noble disciple this does not occur: When this is present, what is present? When this arises, what rises? When what is present are determinations present, when what is present is consciousness present, when what is present is name and matter present, when what is present are the six spheres present, when what is present are contacts present, when what is present are feelings present, when what is present is craving present, when what is present is holding present, when what is present is being present, when what is present is birth present, when what is present is decay and death present?

3. “Thus monks, to the noble disciple, this knowledge is his own not another’s. When this is present, this is. With the arising of this, this rises. When there is ignorance, there are determinations. With determinations there is consciousness. When there is consciousness, there is name and matter, ... re ... When there is birth, there is decay and death. Then he knows, this is the arising of the world

4. Monks, to the learned noble disciple this does not occur: When this is not present, what is not present? When this does not arise, what does not rise? When what is not present are determinations not present, when what is not present is consciousness not present, when what is not present, isn’t there name and matter, when what is not present are the six spheres not present, when what is not present are there no contacts, when what is not present are there no feelings, when what is not present, is there no craving, when what is not present is there no holding, when what is not present is there no being, when what is not present is there no birth, when what is not present is there no decay and death?

5. “Thus monks, to the noble disciple, this knowledge is his own not another’s. When this is not present, this does not come to be. Without this arising this does not rise. When there is no ignorance, there are no determinations. Without determinations there is no consciousness. When there is no consciousness, there is no name and matter, ... re ... When there is no birth, there is no decay and death. Then he knows, this is the ceasing of the world.

6. “Monks, when the noble disciple knows the arising and the fading of the world, as it really is, it is said the noble disciple has attained to righteousness of view. By that he comes to this good teaching. By that he is endowed with the knowledge and science of a trainer. By that he enters the stream of the Teaching. By that he has penetrating knowledge of the noble ones and it is said he stands close to the door of Deathlessness.”