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Linked Discourses 22.55 – Saṁyutta Nikāya 22.55
6. Involvement – 6. Upayavagga
SN 22.55 An Inspired Saying – Udānasutta
At Sāvatthī.
Sāvatthinidānaṁ.
There the Buddha expressed this heartfelt sentiment:
Tatra kho bhagavā udānaṁ udānesi:
“‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
“‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
A bhikkhu who makes such a resolution can cut off the five lower fetters.”
evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
When he said this, one of the bhikkhū asked the Buddha,
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
“But sir, how
“yathā kathaṁ pana, bhante, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
can a bhikkhu who makes such a resolution cut off the five lower fetters?”
evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti?
“Bhikkhu, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.
“Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī …pe…
They regard form as self, self as having form, form in self, or self in form.
sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.
They regard feeling …
Vedanaṁ …
perception …
saññaṁ …
saṅkhāra …
saṅkhāre …
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
They don’t truly understand form—which is anicca—as anicca.
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti,
They don’t truly understand feeling …
aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti,
perception …
aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti,
saṅkhāra …
anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti,
consciousness—which is anicca—as anicca.
aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is suffering—as suffering.
Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti,
They don’t truly understand feeling …
dukkhaṁ vedanaṁ …
perception …
dukkhaṁ saññaṁ …
saṅkhāra …
dukkhe saṅkhāre …
consciousness—which is suffering—as suffering.
dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is not-self—as not-self.
Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti,
They don’t truly understand feeling …
anattaṁ vedanaṁ ‘anattā vedanā’ti yathābhūtaṁ nappajānāti,
perception …
anattaṁ saññaṁ ‘anattā saññā’ti yathābhūtaṁ nappajānāti,
saṅkhāra …
anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṁ nappajānāti,
consciousness—which is not-self—as not-self.
anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand form—which is conditioned—as conditioned.
Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti,
They don’t truly understand feeling …
saṅkhataṁ vedanaṁ …
perception …
saṅkhataṁ saññaṁ …
saṅkhāra …
saṅkhate saṅkhāre …
consciousness—which is conditioned—as conditioned.
saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They don’t truly understand that form will disappear.
Rūpaṁ vibhavissatīti yathābhūtaṁ nappajānāti.
They don’t truly understand that feeling …
Vedanā vibhavissati …
perception …
saññā vibhavissati …
saṅkhāra …
saṅkhārā vibhavissanti …
consciousness will disappear.
viññāṇaṁ vibhavissatīti yathābhūtaṁ nappajānāti.
But an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.
Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
They don’t regard form as self …
na rūpaṁ attato samanupassati …pe…
They don’t regard feeling …
na vedanaṁ …
perception …
na saññaṁ …
saṅkhāra …
na saṅkhāre …
consciousness as self.
na viññāṇaṁ attato samanupassati.
They truly understand form—which is anicca—as anicca.
So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti.
They truly understand feeling …
Aniccaṁ vedanaṁ …
perception …
aniccaṁ saññaṁ …
saṅkhāra …
anicce saṅkhāre …
consciousness—which is anicca—as anicca.
aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.
They truly understand form … feeling … perception … saṅkhāra … consciousness—which is suffering—as suffering.
Dukkhaṁ rūpaṁ …pe… dukkhaṁ viññāṇaṁ …
They truly understand form … feeling … perception … saṅkhāra … consciousness—which is not-self—as not-self.
anattaṁ rūpaṁ …pe… anattaṁ viññāṇaṁ …
They truly understand form … feeling … perception … saṅkhāra … consciousness—which is conditioned—as conditioned.
saṅkhataṁ rūpaṁ …pe… saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.
They truly understand that form will disappear.
Rūpaṁ vibhavissatīti yathābhūtaṁ pajānāti.
They truly understand that feeling …
Vedanā …
perception …
saññā …
saṅkhāra …
saṅkhārā …
consciousness will disappear.
viññāṇaṁ vibhavissatīti yathābhūtaṁ pajānāti.
It’s because of the disappearance of form, feeling, perception, saṅkhāra, and consciousness that a bhikkhu who makes such a resolution—
So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu,
‘It might not be, and it might not be mine. It will not be, and it will not be mine’—
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
can cut off the five lower fetters.”
evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
“Sir, a bhikkhu who makes such a resolution can cut off the five lower fetters.
“Evaṁ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.
But how are they to know and see in order to end the defilements in the present life?”
“Kathaṁ pana, bhante, jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?
“Bhikkhu, an uneducated ordinary person worries about things that aren’t a worry.
“Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṁ āpajjati.
For an uneducated ordinary person worries:
Tāso heso bhikkhu assutavato puthujjanassa:
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
An educated noble disciple doesn’t worry about things that aren’t a worry.
Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṁ āpajjati.
For an educated noble disciple doesn’t worry:
Na heso, bhikkhu, tāso sutavato ariyasāvakassa:
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Rūpupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Or consciousness would remain involved with feeling …
Vedanupayaṁ vā, bhikkhu …
Or consciousness would remain involved with perception …
saññupayaṁ vā, bhikkhu …
Or consciousness 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, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Bhikkhū, suppose you say:
Yo, bhikkhu, 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, the support is cut off, and there is no foundation for consciousness.
Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.
If a bhikkhu has given up greed for the feeling element …
Vedanādhātuyā ce, bhikkhu, bhikkhuno …
perception element …
saññādhātuyā ce, bhikkhu, bhikkhuno …
saṅkhāra element …
saṅkhāradhātuyā ce, bhikkhu, bhikkhuno …
consciousness element, the support is cut off, and there is no foundation for consciousness.
viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. 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 pajānāti.
The ending of the defilements is for one who knows and sees this.”
Evaṁ kho, bhikkhu, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.