Tripiṭaka 8. Khajjanīyavagga
8. Bitable
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“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ pubbenivāsaṁ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṁ vā aññataraṁ.
“Mendicants, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them.
iti vā hi, bhikkhave, anussaramāno rūpaṁyeva anussarati.
Recollecting thus, it’s only form that they recollect.
iti vā hi, bhikkhave, anussaramāno vedanaṁyeva anussarati.
iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati.
Recollecting thus, it’s only consciousness that they recollect.
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
It’s deformed; that’s why it’s called ‘form’.
Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṁsamakasavātātapasarīsapasamphassenapi ruppati.
Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles.
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
It’s deformed; that’s why it’s called ‘form’.
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
It feels; that’s why it’s called ‘feeling’.
Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati.
It feels pleasure, pain, and neutral.
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
It feels; that’s why it’s called ‘feeling’.
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
It perceives; that’s why it’s called ‘perception’.
Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.
It perceives blue, yellow, red, and white.
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
It perceives; that’s why it’s called ‘perception’.
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
Choices produce conditioned phenomena; that’s why they’re called ‘choices’.
Rūpaṁ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṁ vedanattāya saṅkhatamabhisaṅkharonti, saññaṁ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṁ viññāṇattāya saṅkhatamabhisaṅkharonti.
Form is a conditioned phenomenon; choices are what make it into form. Feeling is a conditioned phenomenon; choices are what make it into feeling. Perception is a conditioned phenomenon; choices are what make it into perception. Choices are conditioned phenomena; choices are what make them into choices. Consciousness is a conditioned phenomenon; choices are what make it into consciousness.
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
Choices produce conditioned phenomena; that’s why they’re called ‘choices’.
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.
It cognizes; that’s why it’s called ‘consciousness’.
Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti.
It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland.
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.
It cognizes; that’s why it’s called ‘consciousness’.
Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:
A learned noble disciple reflects on this:
Atītampāhaṁ addhānaṁ evameva rūpena khajjiṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmi.
In the past I was also bitten by form just like now.
Ahañceva kho pana anāgataṁ rūpaṁ abhinandeyyaṁ, anāgatampāhaṁ addhānaṁ evameva rūpena khajjeyyaṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti.
If I were to look forward to enjoying form in the future, I’d be bitten by form in the future just as I am today.’
So iti paṭisaṅkhāya atītasmiṁ rūpasmiṁ anapekkho hoti;
Reflecting like this they are not concerned with past form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disillusionment, dispassion, and cessation regarding present form.
Atītampāhaṁ addhānaṁ evameva vedanāya khajjiṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi.
Ahañceva kho pana anāgataṁ vedanaṁ abhinandeyyaṁ;
anāgatampāhaṁ addhānaṁ evameva vedanāya khajjeyyaṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti.
So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti;
anāgataṁ vedanaṁ nābhinandati;
paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
Atītampāhaṁ addhānaṁ evameva saṅkhārehi khajjiṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti.
Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṁ;
anāgatampāhaṁ addhānaṁ evameva saṅkhārehi khajjeyyaṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti.
So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti;
anāgate saṅkhāre nābhinandati;
paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti.
Atītampi addhānaṁ evameva viññāṇena khajjiṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi.
In the past I was also bitten by consciousness just like now.
Ahañceva kho pana anāgataṁ viññāṇaṁ abhinandeyyaṁ;
If I were to look forward to enjoying consciousness in the future, I’d be bitten by consciousness in the future just as I am today.’
anāgatampāhaṁ addhānaṁ evameva viññāṇena khajjeyyaṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti.
So iti paṭisaṅkhāya atītasmiṁ viññāṇasmiṁ anapekkho hoti;
Reflecting like this they are not concerned with past consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disillusionment, dispassion, and cessation regarding present consciousness.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“So you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Ayaṁ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti;
This is called a noble disciple who gets rid of and doesn’t accumulate;
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
Ayaṁ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito; neva pajahati na upādiyati, pajahitvā ṭhito; neva visineti na ussineti, visinetvā ṭhito; neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito
This is called a mendicant who neither gets rid of nor accumulates, but remains after getting rid. They neither give up nor grasp, but remain after giving up. They neither unmesh nor enmesh, but remain after unmeshing. They neither dissipate nor get clouded, but remain after dissipating.
Kiñca nevācināti na apacināti, apacinitvā ṭhito?
And what things do they neither get rid of nor accumulate, but remain after getting rid of them?
Rūpaṁ nevācināti na apacināti, apacinitvā ṭhito;
They neither get rid of nor accumulate form, but remain after getting rid of it.
viññāṇaṁ nevācināti na apacināti, apacinitvā ṭhito.
consciousness, but remain after getting rid of it.
Kiñca neva pajahati na upādiyati, pajahitvā ṭhito?
And what things do they neither give up nor grasp, but remain after giving them up?
Rūpaṁ neva pajahati na upādiyati, pajahitvā ṭhito;
They neither give up nor grasp form, but remain after giving it up.
viññāṇaṁ neva pajahati na upādiyati, pajahitvā ṭhito.
consciousness, but remain after giving it up.
Kiñca neva visineti na ussineti, visinetvā ṭhito?
And what things do they neither discard nor amass, but remain after discarding them?
Rūpaṁ neva visineti na ussineti, visinetvā ṭhito;
They neither unmesh nor enmesh form, but remain after unmeshing it.
viññāṇaṁ neva visineti na ussineti, visinetvā ṭhito.
consciousness, but remain after unmeshing it.
Kiñca neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito?
And what things do they neither dissipate nor get clouded by, but remain after dissipating them?
Rūpaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito;
They neither dissipate nor get clouded by form, but remain after dissipating it.
viññāṇaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito.
consciousness, but remain after dissipating it.
Evaṁvimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
When a mendicant’s mind is freed like this, the gods together with Indra, the Divinity, and the Progenitor worship them from afar:
Sattamaṁ.