English
“Yes, venerable sir,” those monks replied to the Blessed One. The Blessed One He spoke this: “Here, monks, a monk, reflecting, reflects inwardly: ‘This manifold, diverse suffering that arises in the world, old age and death— what is the source of this suffering, what is its origin, what is its birth, what is its cause? When what exists, does old age and death exist? When what does not exist, does old age and death not exist?’ Reflecting, he thus knows: ‘This manifold, diverse suffering that arises in the world, old age and death— this suffering has clinging as its source, clinging as its origin, clinging as its birth, clinging as its cause. When clinging exists, old age and death exist. When clinging does not exist, old age and death do not exist.’ He understands old age and death, he understands the origin of old age and death, he understands the cessation of old age and death, and he understands the path leading to the cessation of old age and death. And he practices accordingly, living in conformity with the Dhamma. This, monks, is called a monk who is fully and rightly practicing for the destruction of suffering, for the cessation of old age and death. “Then again, reflecting, he reflects inwardly: ‘But this clinging— what is its source, what is its origin, what is its birth, what is its cause? When what exists, does clinging exist? When what does not exist, does clinging not exist?’ Reflecting, he thus knows: ‘Clinging has craving as its source, craving as its origin, craving as its birth, craving as its cause. When craving exists, clinging exists. When craving does not exist, clinging does not exist.’ He understands clinging, he understands the origin of clinging, he understands the cessation of clinging, and he understands the path leading to the cessation of clinging. And he practices accordingly, living in conformity with the Dhamma. This, monks, is called a monk who is fully and rightly practicing for the destruction of suffering, for the cessation of clinging. “Then again, reflecting, he reflects inwardly: ‘But this craving— where does it arise when it arises? Where does it settle when it settles?’ Reflecting, he thus knows: ‘Whatever is pleasant and agreeable in the world— What is dear and pleasing, there this craving, arising, arises, there, settling, it settles. And what in the world is dear and pleasing? The eye in the world is dear, is pleasing. There this craving, arising, arises, there, settling, it settles. The ear in the world is dear, is pleasing. There this craving, arising, arises, there, settling, it settles. The nose in the world is dear, is pleasing. There this craving, arising, arises, there, settling, it settles. The tongue in the world is dear, is pleasing. There this craving, arising, arises, there, settling, it settles. The body in the world is dear, is pleasing. There this craving, arising, arises, there, settling, it settles. The mind in the world is dear, is pleasing. There this craving, arising, arises, there, settling, it settles. Whatever recluses or brahmins, monks, in the past, saw what is dear and pleasing in the world as permanent, as happiness, as self, as health, as security: They increased craving. Those who increased craving, they increased attachments. Those who increased attachments, they increased suffering. Those who increased suffering, they were not freed from birth, aging, death, from sorrows, lamentations, pains, griefs, despairs. They were not freed from suffering, I say. Whatever recluses or brahmins, monks, in the future, will see what is dear and pleasing in the world as permanent, as happiness, as self, as health, as security: They will increase craving. Those who will increase craving, they will increase attachments. Those who will increase attachments, they will increase suffering. Those who will increase suffering, they will not be freed from birth, aging, death, from sorrows, lamentations, pains, griefs, despairs. They will not be freed from suffering, I say. Whatever recluses or brahmins, monks, at present, see what is dear and pleasing in the world as permanent, as happiness, as self, as health, as security: They increase craving. Those who increase craving, they increase attachments. Those who increase attachments, they increase suffering. Those who increase suffering, they are not freed from birth, aging, death, from sorrows, lamentations, pains, griefs, despairs. They are not freed from suffering, I say. They go, they increase acquisitions. Those who increase acquisitions, they increase suffering. Those who increase suffering, they are not freed from birth, old age, death, sorrows, lamentations, pains, griefs, despair. They are not freed from suffering, I say. Just as, monks, a drinking cup, endowed with color, endowed with fragrance, endowed with taste. But it is mixed with poison. Then a man might come, oppressed by heat, overcome by heat, weary, thirsty, parched. They would say to him: 'Here, good man, is a drinking cup, endowed with color, endowed with fragrance, endowed with taste; but it is mixed with poison. If you wish, drink. Indeed, as you drink, it will please you with its color, with its fragrance, and with its taste; but having drunk, because of that, you will meet death or suffering like unto death.' He, hastily, without reflecting, might drink that cup, and not put it down. He, because of that, would meet death or suffering like unto death. Even so, monks, whatever recluses or brahmins in the past, or in the future, or in the present, regard what is dear and delightful in the world as permanent, as pleasant, as self, as healthy, as safe, they increase craving. Those who increase craving, they increase acquisitions. Those who increase acquisitions, they increase suffering. Those who increase suffering, they are not freed from birth, old age, death, sorrows, lamentations, pains, griefs, despair. They are not freed from suffering, I say. But whatever recluses or brahmins, monks, in the past, regarded what is dear and delightful in the world as impermanent, as suffering, as not-self, as a disease, as a danger, they abandoned craving. Those who abandoned craving, they abandoned acquisitions. Those who abandoned attachments, they abandoned suffering. Those who abandoned suffering, they were freed from birth, old age, death, from sorrows, lamentations, pains, griefs, and despair, they were freed from suffering, I say. And whoever, monks, in the future, ascetics or brahmins, whatever is dear and pleasing in the world, they will see it as impermanent, they will see it as suffering, they will see it as non-self, they will see it as a disease, they will see it as a danger, they will abandon craving. Those who abandon craving (...) they will be freed from suffering, I say. And whoever, monks, at present, ascetics or brahmins, whatever is dear and pleasing in the world, they see it as impermanent, they see it as suffering, they see it as non-self, they see it as a disease, they see it as a danger, they abandon craving. Those who abandon craving, they abandon attachments. Those who abandon attachments, they abandon suffering. Those who abandon suffering, they are freed from birth, old age, death, from sorrows, lamentations, pains, griefs, and despair, they are freed from suffering, I say. Just as, monks, a cup of drink excellent in color, excellent in fragrance, excellent in taste. But it is mixed with poison. Then a man might come, oppressed by heat, overcome by heat, weary, thirsty, parched. They might say to him thus – ‘Here, good man, is a cup of drink excellent in color, excellent in fragrance, excellent in taste, but it is mixed with poison. If you wish, drink. Indeed, as you drink, it will please you with its color, its fragrance, and its taste; but having drunk, from that cause you will meet death or suffering like unto death.’ Then, monks, that man would think thus – ‘Surely, this thirst of mine can be quenched with water, or with buttermilk, or with salt-gruel, or... or be cleansed by a nose-emetic, but I would not drink it, for it would not be for my long-term welfare and happiness. He would reflect on that drinking-cup and not drink it, but put it aside. Because of that, he would not encounter death or suffering unto death. Just so, bhikkhus, whoever in the past, recluses or brahmins, whatever in the world is dear and delightful, they saw it as impermanent, they saw it as suffering, they saw it as non-self, they saw it as a disease, they saw it as a danger, they abandoned craving. Those who abandoned craving, abandoned attachments. Those who abandoned attachments, abandoned suffering. Those who abandoned suffering, were liberated from birth, aging, death, sorrows, lamentations, pains, griefs, and despairs, they were liberated from suffering, I say. And whoever, bhikkhus, in the future... and in the present, recluses or brahmins, whatever in the world is dear and delightful, they see it as impermanent, they see it as suffering, they see it as non-self, they see it as a disease, they see it as a danger, they abandon craving. Those who abandon craving, abandon attachments. Those who abandon attachments, abandon suffering. Those who abandon suffering, are liberated from birth, aging, death, sorrows, lamentations, pains, griefs, and despairs, they are liberated from suffering, I say. The Sixth. 7. The Reed-Bundle Sutta At one time, the venerable Sāriputta and the venerable Mahākoṭṭhika were staying in Bārāṇasī, at Isipatana in the Deer Park. Then, in the evening, the venerable Mahākoṭṭhika rose from his seclusion and went to where the venerable Sāriputta was. Having approached, he exchanged greetings with the venerable Sāriputta. When they had finished their courteous and amiable talk, he sat down to one side. Sitting to one side, the venerable Mahākoṭṭhika said to the venerable Sāriputta: "Now, friend, what..." Sariputta, is aging-and-death self-made? is aging-and-death made by another?