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sn.12.61 Saṁyutta Nikāya (Linked Discourses)

Uninstructed (1)

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthī in Jeta’s Grove, Anathapiṇḍika’s Park….

“Bhikkhus, the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it. For what reason? Because growth and decline is seen in this body composed of the four great elements, it is seen being taken up and laid aside. Therefore the uninstructed worldling might experience revulsion towards this body composed of the four great elements; he might become dispassionate towards it and be liberated from it.

“But, bhikkhus, as to that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ —the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it. For what reason? Because for a long time this has been held to by him, appropriated, and grasped thus: ‘This is mine, this I am, this is my self.’ Therefore the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it.

“It would be better, bhikkhus, for the uninstructed worldling to take as self this body composed of the four great elements rather than the mind. For what reason? Because this body composed of the four great elements is seen standing for one year, for two years, for three, four, five, or ten years, for twenty, thirty, forty, or fifty years, for a hundred years, or even longer. But that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night. Just as a monkey roaming through a forest grabs hold of one branch, lets that go and grabs another, then lets that go and grabs still another, so too that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night.

“Therein, bhikkhus, the instructed noble disciple attends closely and carefully to dependent origination itself thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness…. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness…. Such is the cessation of this whole mass of suffering.

“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ 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.’”

- Translator: Bhikkhu Bodhi

- Editor: Blake Walsh

Unlearned

So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …
“Mendicants, when it comes to this body made up of the four primary elements, an unlearned ordinary person might become disillusioned, dispassionate, and freed.
Why is that?
This body made up of the four primary elements is seen to accumulate and disperse, to be taken up and laid to rest.
That’s why, when it comes to this body, an unlearned ordinary person might become disillusioned, dispassionate, and freed.
But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed.
Why is that?
Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it:
‘This is mine, I am this, this is my self.’
That’s why, when it comes to this mind, an unlearned ordinary person is unable to become disillusioned, dispassionate, and freed.
But an unlearned ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind.
Why is that?
This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another.
In the same way, that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
In this case, a learned noble disciple carefully and properly attends to dependent origination itself:
‘When this exists, that is; due to the arising of this, that arises.
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Ignorance is a condition for choices.
Choices are a condition for consciousness. …
That is how this entire mass of suffering originates.
When ignorance fades away and ceases with nothing left over, choices cease.
When choices cease, consciousness ceases. …
That is how this entire mass of suffering ceases.’
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”