SN35:234 Udayi
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1On one occasion the Venerable Ānanda and the Venerable Udayī were dwelling at Kosambı in Ghosita's Park. Then, in the evening, the Venerable Udayī emerged from seclusion and approached the Venerable Ānanda. He exchanged greetings with the Venerable Ānanda and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
2-3"Friend Ānanda, in many ways the nature of this body has been declared, disclosed, and revealed by the Blessed One thus: ‘For such a reason this body is nonself.’ Is it possible to explain the nature of this consciousness in a similar way—to teach, proclaim, establish, disclose, analyse, and elucidate it thus: ‘For such a reason this consciousness is nonself’?"
4"It is possible, friend Udayī. Doesn’t eye-consciousness arise in dependence on the eye and forms?" sn.iv.167
"Yes, friend."
"If the cause and condition for the arising of eye-consciousness would cease completely and totally without remainder, could eye-consciousness be discerned?"
"No, friend."
"In this way, friend, this has been declared, disclosed, and revealed by the Blessed One thus: ‘For such a reason this consciousness is nonself.’
5"Doesn’t ear-consciousness arise in dependence on the ear and sounds?
6Doesn’t mind-consciousness arise in dependence on the mind and mental phenomena?"
"Yes, friend."
"If the cause and condition for the arising of mind-consciousness would cease completely and totally without remainder, could mind-consciousness be discerned?"
"No, friend."
"In this way too, friend, this has been declared, disclosed, and revealed by the Blessed One thus: ‘For such a reason this consciousness is nonself.’
7"Suppose, friend, a man needing heartwood, seeking heartwood, wandering in search of heartwood, would take a sharp axe and enter a forest. [n.169] As at SN22.95 (III 141,25–31). There he would see the trunk of a large plantain tree, straight, fresh, without a fruit-bud core. sn.iv.168 He would cut it down at the root, cut off the crown, and unroll the coil. As he unrolls the coil, he would not find even softwood, let alone heartwood.
"So too, a bhikkhu does not recognize either a self or anything belonging to a self in these six bases for contact. Since he does not recognize anything thus, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains Nibbāna. 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.’"
1Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca udāyī kosambiyaṁ vihāranti ghositārāme. Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī āyasmantaṁ Ānandaṁ etadavoca:
2"Yatheva nu kho, āvuso Ānanda, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’"ti?
3"Yatheva kho, āvuso udāyī, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’"ti.
4"Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇan"ti?
"Evamāvuso"ti.
"Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. Api nu kho cakkhuviññāṇaṁ paññāyethā"ti?
"No hetaṁ, āvuso".
"Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’"ti … pe … .
5"Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇan"ti? "Evamāvuso"ti. "Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho jivhāviññāṇaṁ paññāyethā"ti? "No hetaṁ, āvuso". "Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’"ti … pe … .
6"Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇan"ti?
"Evamāvuso"ti.
"Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho manoviññāṇaṁ paññāyethā"ti?
"No hetaṁ, āvuso".
"Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’ti.
7Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṁ.
Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṁ na attaniyaṁ samanupassati. So evaṁ asamanupassanto na kiñci loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī"ti.
Sattamaṁ.