Tripiṭaka 6. Upayavagga
6. Involvement
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“‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
“‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
A mendicant who makes such a resolution can cut off the lower fetters.”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
When he said this, one of the mendicants asked the Buddha,
“yathā kathaṁ pana, bhante, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
“But sir, how
evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti?
can a mendicant who makes such a resolution cut off the lower fetters?”
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī …pe…
“Mendicant, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen true persons, and are neither skilled nor trained in their teaching.
sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.
They regard form as self, self as having form, form in self, or self in form.
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti,
They don’t truly understand form—which is impermanent—as impermanent.
aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti,
They don’t truly understand feeling …
aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
consciousness—which is impermanent—as impermanent.
Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti,
They don’t truly understand form—which is suffering—as suffering.
dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
consciousness—which is suffering—as suffering.
Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti,
They don’t truly understand form—which is not-self—as not-self.
anattaṁ vedanaṁ ‘anattā vedanā’ti yathābhūtaṁ nappajānāti,
They don’t truly understand feeling …
anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ nappajānāti.
consciousness—which is not-self—as not-self.
Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti,
They don’t truly understand form—which is conditioned—as conditioned.
saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
consciousness—which is conditioned—as conditioned.
Rūpaṁ vibhavissatīti yathābhūtaṁ nappajānāti.
They don’t truly understand that form will vanish.
Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti.
They truly understand form—which is impermanent—as impermanent.
aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.
consciousness—which is impermanent—as impermanent.
Dukkhaṁ rūpaṁ …pe… dukkhaṁ viññāṇaṁ …
They truly understand form … feeling … perception … choices … consciousness—which is suffering—as suffering.
anattaṁ rūpaṁ …pe… anattaṁ viññāṇaṁ …
They truly understand form … feeling … perception … choices … consciousness—which is not-self—as not-self.
saṅkhataṁ rūpaṁ …pe… saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.
They truly understand form … feeling … perception … choices … consciousness—which is conditioned—as conditioned.
So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu,
It’s because of the vanishing of form, feeling, perception, choices, and consciousness that a mendicant who makes such a resolution—
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
‘It might not be, and it might not be mine. It will not be, and it will not be mine’—
evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
can cut off the lower fetters.”
“‘Evaṁ adhimuccamāno,’ bhante, ‘bhikkhu chindeyya orambhāgiyāni saṁyojanānī’ti.
“Sir, you say that a mendicant who makes such a resolution can cut off the lower fetters.
Kathaṁ pana, bhante, jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?
But how are they to know and see in order to end the defilements without delay?”
“Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṁ āpajjati.
“Mendicant, an unlearned ordinary person worries about things that aren’t a worry.
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṁ āpajjati.
A learned noble disciple doesn’t worry about things that aren’t a worry.
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Rūpupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
As long as consciousness continues, it would get involved with form, supported by form, established on form. And with a sprinkle of relishing, it would grow, increase, and mature.
saṅkhārupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Or consciousness would get involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.
‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati.
‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.
If a mendicant has given up greed for the form element, the support is cut off, and there is no establishment of consciousness.
Vedanādhātuyā ce, bhikkhu, bhikkhuno …
If a mendicant has given up greed for the feeling element …
viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.
consciousness element, the support is cut off, and there is no establishment of consciousness.
Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.
Since that consciousness does not become established and does not grow, not making choices, it is freed.
Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.
‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended … there is nothing further for this place.’
Evaṁ kho, bhikkhu, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.
The ending of the defilements is for one who knows and sees this.”
Tatiyaṁ.