Abbr. selections from SN22

SN22:7 (SA43): Savatthi, bhikkhus

"The uninstructed worldling regards [form] as self, or self as possessing [form], or [form] as in self, or self as in [form]. That [form] of his changes. With the change of [form], his consciousness becomes preoccupied. Because his mind is obsessed, he is frightened, distressed, anxious, and through clinging he becomes agitated. (Repeat for feeling, perception, volitional formations, consciousness.)" 

 

SN22:24 (SA3): Savatthi, bhikkhus

"By directly knowing and fully understanding [form], by becoming dispassionate towards it and abandoning it, one is capable of destroying suffering. (Repeat for feeling, perception, volitional formations, consciousness.)"

 

SN22:30 (SA78): Savatthi, bhikkhus

"The arising, continuation, and manifestation of [form] is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. (Repeat for feeling, perception, volitional formations, consciousness.)"

 

SN22:43 (SA36): Savatthi, bhikkhus

"With form, feeling, perception, volitional formations, consciousness, there arise lamentation, pain, displeasure and despair. When one has understood the impermanence of [form], its change and cessation, then lamentation, pain, displeasure and despair are abandoned. (Repeat for feeling, perception, volitional formations, consciousness.)"

 

SN22:54 (SA39): Savatthi, bhikkhus

"Consciousness with its nutriment should be seen as like five kinds of seeds. Consciousness might stand engaged with [form]; based upon [form], established upon [form], with a sprinkling of delight, it might come to growth. If a bhikkhu has abandoned lust for [form], the basis is cut off: there is no support for the establishing of consciousness. (Repeat for feeling, perception, volitional formations, consciousness.) When that consciousness is unestablished, not coming to growth, it is liberated, steady, content, unagitated. Being unagitated, he personally attains Nibbana. He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'"

 

SN22:55 (SA64): Savatthi, a bhikkhu

"The instructed noble disciple, does not regard [form] as self ... of self as in [form]. He understands as it really is impermanent, painful, selfless, conditioned [form] as 'impermanent, painful, selfless, conditioned [form]'. He understands as he really is '[Form] will be exterminated'. (Repeat for feeling, perception, volitional formations, consciousness.) With the extermination of form, feeling, perception, volitional formations, consciousness, that bhikkhu, resolving thus: 'It might not be, and it might not be for me; it will not be, and it will not be for me,' can cut off the lower fetters."
(also includes the majority of SN22:54 without the seeds simile.)

(Note: 'It might not be, and it might not be fore me; it will not be, and it will not be for me.' is labeled annihilationist view in SN22:81)

 

SN22:57 (SA42): Savatthi, bhikkhus

"The four great elements and the form derived from the four great elements: this is called form.

"There are these six classes of feelings: feeling born of [eye]-contact; (repeat for ear, nose, tongue, body, mind.) This is called feeling.

"There are these six classes of perception: perception of [forms]; (repeat for sounds, odours, tastes, tactile objects, mental phenomena.) This is called perception.

"There are these six classes of volition: volition regarding [forms]; (repeat for sounds, odours, tastes, tactile objects, mental phenomena.) This is called volitional formations.

"With the arising of contact there is the arising of [feeling]. With the cessation of contact there is the cessation of [feeling]. (Repeat for perception, volitional formations.)

"There are these six classes of consciousness: [eye]-consciousness (repeat for ear, nose, tongue, body, mind.) This is called consciousness. With the arising of name-and-form there is the arising of consciousness. With the cessation of name-and-form there is the cessation of consciousness. 

"This Eightfold Noble Path is the way leading to the cessation of [form]; that is, right view ... right concentration. The pleasure and joy that arise in dependence on [form]: this is the gratification in [form]. That [form] is impermanent, suffering, and subject to change: this is the danger in [form]. The removal and abandonment of desire and lust for [form]: this is the escape from [form.] (Repeat for feeling, perception, volitional formations, consciousness.)"

 

SN22:59 (SA34): Baranasi, 5 bhikkhus

"Because [form] is nonself, [form] leads to affliction, and it is not possible to have it of [form]: 'Let my [form] be thus; let my [form] be not thus.' 

"Is [form] permanent?" "Impermanent." "Is what is impermanent suffering?" "Suffering." "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" "No, sir." 

"Any kind of [form] whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all [form] should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self'." 

(Repeat for feeling, perception, volitional formations, consciousness.)

 

SN22:60 (SA81): Vesali, Mahali

"There is a cause and condition for the defilement and purification of beings.

"Because [form] is pleasurable, and is not steeped only in suffering, beings become enamoured, captivated by it, and they are defiled. This is a cause and condition for the defilement of beings.

"Because [form] is suffering, and is not steeped only in pleasure, beings experience revulsion toward it, and through dispassion they are purified. This is a cause and condition for the purification of beings.

(Repeat for feeling, perception, volitional formations, consciousness.)

 

SN22:79 (SA46): Savatthi, bhikkhus

"Those ascetics who recollect their manifold past abodes all recollect the five aggregates subject to clinging or a certain one among them.

"Form is deformed by cold, heat, hunger, thirst, contact with mosquitoes, wind, therefore it is called form.

"Feeling feels pleasure, pain, neither-pain-nor-pleasure, therefore it is called feeling.

"Perception perceives, therefore it is called perception.

"Volitional formations construct conditioned form as form, conditioned feeling as feeling, conditioned perception as perception, conditioned volitional formations as volitional formations, conditioned consciousness as consciousness, therefore they are called volitional formations.

"Consciousness cognizes, therfore it is called consciousness.

"The instructed noble disciple reflects thus; 'I am now being devoured by [form]. In the past too I was devoured by [form]. If I were to seek delight in future [form], then in the future too I shall be devoured by [form].' Having reflected thus, he becomes indifferent towards past [form], he does not seek delight in future [form], and he is practising for revulsion towards present [form], for its fading away and cessation. (Repeat for feeling, perception, volitional formations, consciousness.)

"This is called a noble disciple who dismantles and does not build up, who abandons and does not cling, who scatters and does not amass, who extinguishes and does not kindle."  

 

SN22:81 (SA57): Kosambi, bhikkhus (Ananda + specific bhikkhu)

"The four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five spiritual faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path has been taught by me discriminately.

"The uninstructed worldling regards form as self--<or> self as possessing form, form as in self, self as in form, feeling as self, self as possessing feeling, feeling as in self, self as in feeling, perception as self, self as possessing perception, perception as in self, self as in perception, volitional formations as self, self as possessing volitional formations, form as in volitional formations, self as in volitional formations, consciousness as self, self as possessing consciousness, consciousness as in self, self as in consciousness, holds eternalist or annihilationist views--that regarding / view is a formation. When the uninstructed worldling is contacted by a feeling born of ignorance-contact, craving arises: thence that formation is born.

"Thus the formation-- <and> that craving, feeling, contact-- is impermanent, conditioned, dependently risen. When one knows and sees thus, the immediate destruction of the taints occurs." 

 

SN22:82 (SA58): Savatthi in the Eastern Park, a bhikkhu

"Five aggregates subject to clinging are rooted in desire. The desire and lust for them (the five aggregates), that is the clinging there. There can be diversity in the desire and lust.

"Whatever kind of [form] there is, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near: this is called the [form] aggregate. (Repeat for feeling, perception, volitional formations, consciousness.) It is in this way that the designation 'aggregates' applies to the aggregates.

"The four great elements are the cause and condition for the manifestation of the form aggregate. Contact is the cause and condition for the manifestation of the feeling, perception, volitional formations aggregate. Name-and-form is the cause and conditions for the manifestation of the consciousness aggregate.

"The uninstructed worldlng regards [form] as self, or self as possessing [form], or [form] as in self, or self as in [form]. (Repeat for feeling, perception, volitional formations, consciousness.) That is how identity view comes to be.

"The pleasure and joy that arise in dependence on [form]: this is the gratification in [form]. That [form] is impermanent, suffering, and subject to change: this is the danger in [form]. The removal and abandonment of desire and lust for [form]: this is the escape from [form]. (Repeat for feeling, perception, volitional formations, consciousness.)

"It is possible that some senseless man think thus: 'So it seems that form is nonself. (Repeat for feeling, perception, volitional formations, consciousness.) What self, then, will deeds done by what is nonself affect?'"

"Is [form] permanent?" "Impermanent." "Is what is impermanent suffering?" "Suffering." "Is what is impermanent, suffering, and subject to change fit to be regarded thus: 'This is mine, this I am, this is my self'?" "No, sir." 

 

SN22:95 (SA265): Ayojjha, bhikkhus

"Form, feeling, perception, volitional formations, consciousness appear to be void, hollow, insubstantial, like foam, bubble, mirrage, plantain trunk, illusion."

 

SN22:100 (SA267): Savatthi, bhikkhus

"This samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.

"One should often reflect upon one's own mind thus: 'For a long time this mind has been defiled by lust, hatred, and delusion.' Through the defilements of the mind beings are defiled; with the cleansing of the mind beings are purified.

"The mind is diverse. <Like> a painter, using dye, would create the figure of a man on a canvas."

 

SN22:101 (SA263): Savatthi, bhikkhus

"The destruction of taints is for one who knows and sees: 'Such is [form], such its origin, such its passing away, (repeat for feeling, perception, volitional formations, consciousness)'.

"When a bhikkhu dwells devoted to development, his mind is liberated from the taints by non-clinging. Developing what? The four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five spiritual faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path." 

 

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(SA58/SN22:82,86字) 五受陰，欲為根；於彼有欲貪是受。諸所有色，若過去未來現在、內外麤細好醜遠近，彼一切總說是陰。緣色生喜樂是色味，色無常、苦、變易法是色患；於色伏斷欲貪是色離。凡夫於色見我、異我、相在，生我慢。色受想行識無我。

 

(SA46/SN22:79,75字) 可閡是色受陰；覺苦、樂、不苦不樂是受受陰；諸想是想受陰；於色受想行識為作是行受陰；別知相是識受陰。聖弟子於色生厭、離欲、滅患，自覺涅槃：我生已盡，梵行已立，所作已作，自知不受後有。

 

(SA58/SN22:82,8字) 受想行識，亦復如是。

 

169字