Some of the more important Sutta passages referred to in the Notes, but not quoted, are given here (with translation) for the reader's convenience.
1. Majjhima i,9
Vedanā saññā cetanā phasso manasikāro, idam vuccat'āvuso nāmam; cattāri ca mahābhūtāni catunnañ ca mahābhūtānam upādāya rūpam, idam vuccat'āvuso rūpam; iti idañ ca nāmam idañ ca rūpam, idam vuccat'āvuso nāmarūpam.
Feeling, perception, intention, contact, attention,—this, friends, is called name; the four great entities and matter held (i.e. taken up by craving) from the four great entities,—this, friends, is called matter; thus, this name and this matter,—this, friends, is called name-&-matter.
2. Anguttara VI,vi,9
Cetanāham bhikkhave kammam vadāmi; cetayitvā kammam karoti kāyena vācāya manasā.
Action, monks, I say is intention; intending, one does action by body, by speech, by mind.
3. Khandha Samy. vi,4
Katamañ ca bhikkhave rūpam...
Katamā ca bhikkhave vedanā...
Katamā ca bhikkhave saññā...
Katame ca bhikkhave sankhārā. Chayime bhikkhave cetanākāyā, rūpasañcetanā saddasañcetanā gandhasañcetanā rasasañcetanā photthabbasañcetanā dhammasañcetanā. Ime vuccanti bhikkhave sankhārā...
Katamañ ca bhikkhave viññānam...
And which, monks, is matter?...
And which, monks, is feeling?...
And which, monks, is perception?...
And which, monks, are determinations? There are, monks, these six bodies of intention: intention of visible forms, intention of sounds, intention of smells, intention of tastes, intention of touches, intention of images/ideas. These, monks, are called determinations...
And which, monks, is consciousness?...
4. Khandha Samy. v,5
Ye hi keci bhikkhave samanā vā brāmanā vā anekavihitam attānam samanupassamānā samanupassanti, sabbe te pañc'upādānakkhandhe samanupassanti etesam vā aññataram.
Whatever recluses or divines there may be, monks, who in various ways regard self, they are all regarding the five holding aggregates or a certain one of them.
5. Majjhima iv,5
Rūpam bhikkhave aniccam, vedanā aniccā, saññā aniccā, sankhārā aniccā, viññānam aniccam; rūpam bhikkhave anattā, vedanā anattā, saññā anattā, sankhārā anattā, viññānam anattā; sabbe sankhārā aniccā, sabbe dhammā anattā.
Matter, monks, is impermanent, feeling is impermanent, perception is impermanent, determinations are impermanent, consciousness is impermanent; matter, monks, is not-self, feeling is not-self, perception is not-self, determinations are not-self, consciousness is not-self; all determinations are impermanent, all things are not-self.
6. Khandha Samy. viii,7
Kiñ ca bhikkhave rūpam vadetha...
Kiñ ca bhikkhave vedanam vadetha...
Kiñ ca bhikkhave saññam vadetha...
Kiñ ca bhikkhave sankhāre vadetha. Sankhatam abhisankharontī ti bhikkhave tasmā Sankhārā ti vuccanti.
Kiñ ca sankhatam abhisankharonti.
Rūpam rūpattāya sankhatam abhisankharonti,
Vedanam vedanattāya sankhatam abhisankharonti,
Saññam saññattāya sankhatam abhisankharonti,
Sankhāre sankhārattāya sankhatam abhisankharonti,
Viññānam viññānattāya sankhatam abhisankharonti.
Sankhatam abhisankharontī ti kho bhikkhave tasmā Sankhārā ti vuccanti.
Kiñ ca bhikkhave viññānam vadetha...
And what, monks, do you say is matter?...
And what, monks, do you say is feeling?...
And what, monks, do you say is perception?...
And what, monks, do you say are determinations? 'They determine the determined': that, monks, is why they are called 'determinations'.
And what is the determined that they determine?
Matter as matter is the determined that they determine,
Feeling as feeling is the determined that they determine,
Perception as perception is the determined that they determine,
Determinations as determinations are the determined that they determine,
Consciousness as consciousness is the determined that they determine.
'They determine the determined': that indeed, monks, is why they are called 'determinations'.
And what, monks, do you say is consciousness?...
7. Khandha Samy. vi,7
Rūpam [Vedanā... Saññā... Sankhārā... Viññānam...] bhikkhave anattā. Rūpañ ca h'idam bhikkhave attā abhavissa nayidam rūpam ābādhāya samvatteyya, labbhetha ca rūpe, Evam me rūpam hotu, evam me rūpam mā ahosī ti. Yasmā ca kho bhikkhave rūpam anattā tasmā rūpam ābādhāya samvattati, na ca labbhati rūpe, Evam me rūpam hotu, evam me rūpam mā ahosī ti.
Matter [Feeling... Perception... Determinations... Consciousness...], monks, is not-self. For if, monks, matter were self, then matter would not lead to affliction, and one would obtain of matter 'Let my matter be thus, let my matter not be thus'. As indeed, monks, matter is not-self, so matter leads to affliction, and it is not obtained of matter 'Let my matter be thus, let my matter not be thus'.
8. Anguttara IV,viii,7
Kammavipāko bhikkhave acinteyyo na cintetabbo, yam cintento ummādassa vighātassa bhāgī assa.
The ripening of action, monks, is unthinkable, should not be thought (i.e. should not be speculated about); for one thinking (it) would come to madness and distraction.
9. Dīgha ii,2
Nāmarūpapaccayā phasso ti iti kho pan'etam vuttam; tad Ānanda iminā p'etam pariyāyena veditabbam yathā nāmarūpapaccayā phasso. Yehi Ānanda ākārehi yehi lingehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu lingesu tesu nimittesu tesu uddesesu asati, api nu kho rūpakāye adhivacanasamphasso paññāyethā ti.
No h'etam bhante.
Yehi Ānanda ākārehi yehi lingehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti, tesu ākāresu tesu lingesu tesu nimittesu tesu uddesesu asati, api nu kho nāmakāye patighasamphasso paññāyethā ti.
No h'etam bhante.
Yehi Ānanda ākārehi yehi lingehi yehi nimittehi yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti, tesu ākāresu tesu lingesu tesu nimittesu tesu uddesesu asati, api nu kho adhivacanasamphasso vā patighasamphasso vā paññāyethā ti.
No h'etam bhante.
Yehi Ānanda ākārehi yehi lingehi yehi nimittehi yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu tesu lingesu tesu nimittesu tesu uddesesu asati, api nu kho phasso paññāyethā ti.
No h'etam bhante.
Tasmātih'Ānanda es'eva hetu etam nidānam esa samudayo esa paccayo phassassa yadidam nāmarūpam.
Viññānapaccayā nāmarupan ti iti kho pan'etam vuttam; tad Ānanda iminā p'etam pariyāyena veditabbam yathā viññānapaccayā nāmarūpam. Viññānam va hi Ānanda mātu kucchim na okkamissatha, api nu kho nāmarūpam mātu kucchismim samucchissathā ti.
No h'etam bhante.
Viññānam va hi Ānanda mātu kucchim okkamitvā vokkamissatha, api nu kho nāmarūpam itthattāya abhinibbattissathā ti.
No h'etam bhante.
Viññānam va hi Ānanda daharass'eva sato vocchijjissatha kumārassa vā kumārikāya vā, api nu kho nāmarūpam vuddhim virūlhim vepullam āpajjissathā ti.
No h'etam bhante.
Tasmātih'Ānanda es'eva hetu etam nidānam esa samudayo esa paccayo nāmarūpassa yadidam viññānam.
Nāmarūpapaccayā viññānan ti iti kho pan'etam vuttam; tad Ānanda iminā p'etam pariyāyena veditabbam yathā nāmarūpapaccayā viññānam. Viññānam va hi Ānanda nāmarūpe patittham nālabhissatha, api nu kho āyati jātijarāmaranadukkhasamudayasambhavo paññāyethā ti.
No h'etam bhante.
Tasmātih'Ānanda es'eva hetu etam nidānam esa samudayo esa paccayo viññānassa yadidam nāmarūpam.
Ettāvatā kho Ānanda jāyetha vā jīyetha vā mīyetha vā cavetha vā uppajjetha vā, ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaram, ettāvatā vattam vattati itthattam paññāpanāya, yadidam nāmarūpam saha viññānena.
– 'With name-&-matter as condition, contact', so it was said: how it is, Ānanda, that with name-&-matter as condition there is contact should be seen in this manner. Those tokens, Ānanda, those marks, those signs, those indications by which the name-body is described,—they being absent, would designation-contact be manifest in the matter-body?
– No indeed, lord.
– Those tokens, Ānanda, those marks, those signs, those indications by which the matter-body is described,—they being absent, would resistance-contact be manifest in the name-body?
– No indeed, lord.
– Those tokens, Ānanda, those marks, those signs, those indications by which the name-body and the matter-body are described,—they being absent, would either designation- contact or resistance-contact be manifest?
– No indeed, lord.
– Those tokens, Ānanda, those marks, those signs, those indications by which name-&-matter is described,—they being absent, would contact be manifest?
– No indeed, lord.
– Therefore, Ānanda, just this is the reason, this is the occasion, this is the arising, this is the condition of contact, that is to say name-&-matter.
'With consciousness as condition, name-&-matter', so it was said: how it is, Ānanda, that with consciousness as condition there is name-&-matter should be seen in this manner. If, Ānanda, consciousness were not to descend into the mother's womb, would name-&-matter be consolidated in the mother's womb?
– No indeed, lord.
– If, Ānanda, having descended into the mother's womb, consciousness were to turn aside, would name-&-matter be delivered into this situation?
– No indeed, lord.
– If, Ānanda, consciousness were cut off from one still young, from a boy or a girl, would name- &-matter come to increase, growth, and fullness?
– No indeed, lord.
– Therefore, Ānanda, just this is the reason, this is the occasion, this is the arising, this is the condition of name-&-matter, that is to say consciousness.
'With name-&-matter as condition, consciousness', so it was said: how it is, Ānanda, that with name-&-matter as condition there is consciousness should be seen in this manner. If, Ānanda, consciousness were not to obtain a stay in name-&-matter, would future arising and coming-into-being of birth, aging, death, and unpleasure (suffering), be manifest?
– No indeed, lord.
– Therefore, Ānanda, just this is the reason, this is the occasion, this is the arising, this is the condition of consciousness, that is to say name-&-matter.
Thus far, Ānanda, may one be born or age or die or fall or arise, thus far is there a way of designation, thus far is there a way of language, thus far is there a way of description, thus far is there a sphere of understanding, thus far the round proceeds as manifestation in a situation,—so far, that is to say, as there is name-&-matter together with consciousness.
10. Majjhima iii,8
Yato ca kho āvuso ajjhattikañ c'eva cakkhum [sotam, ghānam, jivhā, kāyo, mano] aparibhinnam hoti, bāhirā ca rūpā [saddā, gandhā, rasā, photthabbā, dhammā] āpātham āgacchanti, tajjo ca samannāhāro hoti, evam tajjassa viññānabhāgassa pātubhāvo hoti. Yam tathābhūtassa rūpam tam rūp'upādānakkhandhe sangaham gacchati; ...vedanā...; ...saññā...; ...sankhārā...; yam tathābhūtassa viññānam tam viññān'upādānakkhandhe sangaham gacchati.
It is when, friends, the internal eye [ear, nose, tongue, body, mind] is unbroken, and external visible forms [sounds, smells, tastes, touches, images/ideas] come in the way, and there is the appropriate connexion,—it is then that there is the appearance of the appropriate kind of consciousness. Of what thus comes into existence, the matter goes for inclusion in the holding aggregate of matter; ...the feeling...; ...the perception...; ...the determinations...; of what thus comes into existence, the consciousness goes for inclusion in the holding aggregate of consciousness.
11. Indriya Samy. ii,8
Yassa kho bhikkhave imāni pañc'indriyāni sabbena sabbam sabbathā sabbam n'atthi, tam aham Bāhiro puthujjanapakkhe thito ti vadāmi.
In whom, monks, altogether and in every way there are not these five faculties, of him I say 'An outsider, one who stands on the commoner's side'.
12. Itivuttaka II,ii,7
Dve'mā bhikkhave nibbānadhātuyo. Katamā dve. Saupādisesā ca nibbānadhātu anupādisesā ca nibbānadhātu.
Katamā ca bhikkhave saupādisesā nibbānadhātu. Idha bhikkhave bhikkhu araham hoti khīnāsavo vusitavā katakaranīyo ohitabhāro anuppattasadattho parikkhīnabhavasamyojano sammadaññāvimutto. Tassa titthant'eva pañc'indriyāni, yesam avighātattā manāpāmanāpam paccanubhoti sukhadukkham patisamvediyati. Tassa yo rāgakkhayo dosakkhayo mohakkhayo, ayam vuccati bhikkhave saupādisesā nibbānadhātu.
Katamā ca bhikkhave anupādisesā nibbānadhātu. Idha bhikkhave bhikkhu araham hoti khīnāsavo vusitavā katakaranīyo ohitabharo anuppattasadattho parikkhīnabhavasamyojano sammadaññāvimutto. Tassa idh'eva bhikkhave sabbavedayitāni anabhinanditāni sītibhavissanti, ayam vuccati bhikkhave anupādisesā nibbānadhātu.
Imā kho bhikkhave dve nibbānadhātuyo.
There are, monks, these two extinction-elements. Which are the two? The extinction-element with residue and the extinction-element without residue.
And which, monks, is the extinction-element with residue? Here, monks, a monk is a worthy one, a destroyer of the cankers, one who has reached completion, done what was to be done, laid down the burden, achieved his own welfare, destroyed attachment to being, one who is released through comprehending rightly. His five faculties [seeing, hearing, smelling, tasting, touching] still remain: owing to their being intact he experiences what is agreeable and disagreeable, he feels what is pleasant and unpleasant. It is his destruction of lust, hate, and delusion, monks, that is called the extinction-element with residue.
And which, monks, is the extinction-element without residue? Here, monks, a monk is a worthy one, a destroyer of the cankers, one who has reached completion, done what was to be done, laid down the burden, achieved his own welfare, destroyed attachment to being, one who is released through comprehending rightly. All his feelings, monks, not being delighted in, will become cold in this very place: it is this, monks, that is called the extinction-element without residue.
These, monks, are the two extinction-elements.
| 715 | Na me hoti Ahosin ti, Bhavissan ti na hoti me; Sankhārā vibhavissanti: tattha kā paridevanā. |
| 716 | Suddham dhammasamuppādam suddham sankhārasantatim Passantassa yathābhūtam na bhayam hoti gāmani. |
| 715 | 'I was' is not for me, not for me is 'I shall be'; Determinations will un-be: therein what place for sighs? |
| 716 | Pure arising of things, pure series of determinants— For one who sees this as it is, chieftain, there is no fear. |
14. Devatā Samy. iii,5
Yo hoti bhikkhu araham katāvī
Khīnāsavo antimadehadhārī,
Mānam nu kho so upāgamma bhikkhu
Aham vadāmī ti pi so vadeyya
Mamam vadantī ti pi so vadeyyā ti.
Pahīnamānassa na santi ganthā,
Vidhūpitā mānaganthassa sabbe;
Sa vītivatto yamatam sumedho
Aham vadāmī ti pi so vadeyya
Mamam vadantī ti pi so vadeyya;
Loke samaññam kusalo viditvā
Vohāramattena so vohareyyā ti.
—A monk who is a worthy one, his task done,
His cankers destroyed, wearing his last body,—
Is it because this monk has arrived at conceit
That he might say 'I say',
And that he might say 'They say to me'?
—For one who is rid of conceit there are no ties,
All his ties of conceit (mānaganthā'ssa) are dissolved;
This wise man, having got beyond conceiving (yam matam),
Might say 'I say',
And he might say 'They say to me':
Skilled in worldly expressions, knowing about them,
He might use them within the limits of usage.
15. Majjhima v,3
Yā c'āvuso vedanā yā ca saññā yañ ca viññānam, ime dhammā samsatthā no visamsatthā, na ca labbhā imesam dhammānam vinibbhujitvā vinibbhujitvā nānākaranam paññāpetum. Yam h'āvuso vedeti tam sañjānāti, yam sañjānāti tam vijānāti, tasmā ime dhammā samsatthā no visamsatthā, na ca labbhā imesam dhammānam vinibbhujitvā vinibbhujitvā nānākaranam paññāpetum.
That, friend, which is feeling, that which is perception, that which is consciousness,—these things are associated, not dissociated, and it is not possible to show the distinction between these things having separated them one from another. For what, friend, one feels that one perceives, what one perceives that one cognizes,—that is why these things are associated, not dissociated, and it is not possible to show the distinction between these things having separated them one from another.
16. Majjhima xv,1
Tasmātiha te gahapati evam sikkhitabbam. Na rūpam upādiyissāmi, na ca me rūpanissitam viññānam bhavissatī ti. Na vedanam... Na saññam... Na sankhāre... Na viññānam upādiyissāmi, na ca me viññānanissitam viññānam bhavissatī ti. Evam hi te gahapati sikkhitabbam.
Therefore, householder, you should train yourself thus. 'I shall not hold matter, nor shall my consciousness be hanging to matter.' 'I shall not hold feeling...' 'I shall not hold perception...' 'I shall not hold determinations...' 'I shall not hold consciousness, nor shall my consciousness be hanging to consciousness.' For thus, householder, should you train yourself.
17. Majjhima xiv,8
Kathañ c'āvuso anupādā paritassanā hoti. Idh'āvuso assutavā puthujjano ariyānam adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānam adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpam [vedanam, saññam, sankhāre, viññānam] attato samanupassati rūpavantam [...viññānavantam] vā attānam attani vā rūpam [...viññānam] rūpasmim [...viññānasmim] vā attānam. Tassa tam rūpam [viññānam] viparinamati aññathā hoti, tassa rūpa[...viññāna] viparinām'aññathābhāvā rūpa[...viññāna]viparināmānuparivatti viññānam hoti, tassa rūpa [...viññāna]viparināmānuparivattajā paritassanā dhammasamuppādā cittam pariyādāya titthanti, cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekhavā ca anupādāya ca paritassati. Evam kho āvuso anupādā paritassanā hoti.
And how, friends, is there anxiety at not holding? Here, friends, an uninstructed commoner, unseeing of the nobles, ignorant of the noble Teaching, undisciplined in the noble Teaching, unseeing of the good men, ignorant of the good men's Teaching, undisciplined in the good men's Teaching, regards matter [feeling, perception, determinations, consciousness] as self, or self as endowed with matter [...consciousness], or matter [...consciousness] as belonging to self, or self as in matter [...consciousness]. That matter [...consciousness] of his changes and becomes otherwise; as that matter [...consciousness] changes and becomes otherwise so his consciousness follows around (keeps track of) that change of matter [...consciousness]; anxious ideas that arise born of following around that change of matter [...consciousness] seize upon his mind and become established; with that mental seizure, he is perturbed and disquieted and concerned, and from not holding he is anxious. Thus, friends, is there anxiety at not holding.
