SN 12-21 The Group of Connected Discourses Beginning With Causation – Nidānavaggasaṁyutta > SN 12 Connected Discourses on Causation – Nidānasaṁyutta > SN 12.61 Uneducated

Linked Discourses 12.61 – Saṁyutta Nikāya 12.61

7. The Great Chapter – 7. Mahāvagga

SN 12.61 Uneducated – Assutavāsutta

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme …

“Bhikkhū, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disillusioned, dispassionate, and freed.

“assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi.

Why is that?

Taṁ kissa hetu?

This body made up of the four primary elements is seen to accumulate and disperse, to be taken up and laid to rest.

Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi.

That’s why, when it comes to this body, an uneducated ordinary person might become disillusioned, dispassionate, and freed.

Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.

But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disillusioned, dispassionate, or freed.

Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.

Why is that?

Taṁ kissa hetu?

Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it:

Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ:

‘This is mine, I am this, this is my self.’

‘etaṁ mama, esohamasmi, eso me attā’ti.

That’s why, when it comes to this mind, an uneducated ordinary person is unable to become disillusioned, dispassionate, and freed.

Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.

But an uneducated ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind.

Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ.

Why is that?

Taṁ kissa hetu?

This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.

Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.

But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.

Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.

It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another.

Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati;

In the same way, that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.

evameva kho, bhikkhave, yamidaṁ vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.

In this case, a learned noble disciple carefully and properly attends to dependent origination itself:

Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti:

‘When this exists, that is; due to the arising of this, that arises.

‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati;

When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati—

Ignorance is a condition for saṅkhāra.

yadidaṁ avijjāpaccayā saṅkhārā;

Saṅkhāra are a condition for consciousness. …

saṅkhārapaccayā viññāṇaṁ …pe…

That is how this entire mass of suffering originates.

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

When ignorance fades away and ceases with nothing left over, saṅkhāra cease.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

When saṅkhāra cease, consciousness ceases. …

saṅkhāranirodhā viññāṇanirodho …pe…

That is how this entire mass of suffering ceases.’

evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, saṅkhāra, and consciousness.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;

Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.