SN 22-34 The Group of Connected Discourses Beginning With the Aggregates – Khandhavaggasaṁyutta > SN 22 Connected Discourses on the Aggregates – Khandhasaṁyutta > SN 22.54 A Seed

Linked Discourses 22.54 – Saṁyutta Nikāya 22.54

6. Involvement – 6. Upayavagga

SN 22.54 A Seed – Bījasutta

At Sāvatthī.

Sāvatthinidānaṁ.

“Bhikkhū, there are five kinds of plants propagated from seeds.

“Pañcimāni, bhikkhave, bījajātāni.

What five?

Katamāni pañca?

Plants propagated from roots, stems, cuttings, or joints; and those from regular seeds are the fifth.

Mūlabījaṁ, khandhabījaṁ, aggabījaṁ, phalubījaṁ, bījabījaññeva pañcamaṁ.

Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there’s no soil or water.

Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni sukhasayitāni, pathavī ca nāssa, āpo ca nāssa;

Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”

api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?

“No, sir.”

“No hetaṁ, bhante”.

“Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is soil and water.

“Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni …pe… sukhasayitāni, pathavī ca assa, āpo ca assa;

Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”

api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?

“Yes, sir.”

“Evaṁ, bhante”.

“The four grounds of consciousness should be seen as like the earth element.

“Seyyathāpi, bhikkhave, pathavīdhātu, evaṁ catasso viññāṇaṭṭhitiyo daṭṭhabbā.

Relishing and greed should be seen as like the water element.

Seyyathāpi, bhikkhave, āpodhātu, evaṁ nandirāgo daṭṭhabbo.

Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds.

Seyyathāpi, bhikkhave, pañca bījajātāni, evaṁ viññāṇaṁ sāhāraṁ daṭṭhabbaṁ.

As long as consciousness remains, it would remain involved with form, supported by form, grounded on form. And with a sprinkle of relishing, it would grow, increase, and mature.

Rūpupayaṁ, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

Or consciousness would remain involved with feeling …

Vedanupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…

Or consciousness would remain involved with perception …

saññupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…

Or as long as consciousness remains, it would remain involved with saṅkhāra, supported by saṅkhāra, grounded on saṅkhāra. And with a sprinkle of relishing, it would grow, increase, and mature.

saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

Bhikkhū, suppose you say:

Yo, bhikkhave, evaṁ vadeyya:

‘Apart from form, feeling, perception, and saṅkhāra, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

‘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.

If a bhikkhu has given up greed for the form element,

Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti.

the support is cut off, and there is no foundation for consciousness.

Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.

If a bhikkhu has given up greed for the feeling element …

Vedanādhātuyā ce …

perception element …

saññādhātuyā ce …

saṅkhāra element …

saṅkhāradhātuyā ce …

consciousness element,

viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.

the support is cut off, and there is no foundation for consciousness.

Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.

Since that consciousness does not become established and does not grow, with no power to regenerate, it is freed.

Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.

Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.

They understand: ‘Rebirth is ended … there is no return to any state of existence.’”

‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānātī”ti.