SN22:7 Agitation through Clinging (1)
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1At Sāvatthī. "Bhikkhus, I will teach you agitation through clinging and nonagitation through nonclinging. [n.32] A nearly identical passage is incorporated into MN No. 138 (III 227,25–229,9). The reading here shows that anupādā paritassanā and anupādāya paritassati there are ancient errors which had crept into the texts even before the age of the commentators, who were beguiled into devising bad explanations of the bad reading. The MN text should be corrected on the basis of SN. Listen to that and attend closely, I will speak." sn.iii.16
"Yes, venerable sir," those bhikkhus replied. The Blessed One said this:
2"And how, bhikkhus, is there agitation through clinging?
Here, bhikkhus, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self, or self as possessing form, or form as in self, or self as in form.
That form of his changes and alters. With the change and alteration of form, his consciousness becomes preoccupied with the change of form. Agitation and a constellation of mental states born of preoccupation with the change of form remain obsessing his mind. [n.33] Spk explains paritassanādhammasamuppāda as a dvanda compound: taṇhāparitassanā ca akusaladhammasamuppādā ca; "the agitation of craving and a constellation of unwholesome states." The long compound might also have been construed as a tappurisa: "a constellation of states (arisen from, associated with) agitation." While both Spk and Spkpṭ understand paritassanā in the sense of craving, it seems to me that the text emphasizes bhaya-paritassanā, "agitation through fear." On how paritassana has come to bear two meanings, see II, n. 137. Because his mind is obsessed, he is frightened, distressed, and anxious, and through clinging he becomes agitated.
3"He regards feeling as self …
4He regards perception as self …
He regards volitional formations as self …
5He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.
That consciousness of his changes and alters. sn.iii.17 With the change and alteration of consciousness, his consciousness becomes preoccupied with the change of consciousness. Agitation and a constellation of mental states born of preoccupation with the change of consciousness remain obsessing his mind. Because his mind is obsessed, he is frightened, distressed, and anxious, and through clinging he becomes agitated.
"It is in such a way, bhikkhus, that there is agitation through clinging.
6"And how, bhikkhus, is there nonagitation through nonclinging?
Here, bhikkhus, the instructed noble disciple, who is a seer of the noble ones and is skilled and disciplined in their Dhamma, who is a seer of superior persons and is skilled and disciplined in their Dhamma, does not regard form as self, or self as possessing form, or form as in self, or self as in form.
That form of his changes and alters. Despite the change and alteration of form, his consciousness does not become preoccupied with the change of form. No agitation and constellation of mental states born of preoccupation with the change of form remain obsessing his mind. Because his mind is not obsessed, he is not frightened, distressed, or anxious, and through nonclinging he does not become agitated.
7"He does not regard feeling as self …
8He does not regard perception as self …
He does not regard volitional formations as self … sn.iii.18 …
9He does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.
That consciousness of his changes and alters. Despite the change and alteration of consciousness, his consciousness does not become preoccupied with the change of consciousness. No agitation and constellation of mental states born of preoccupation with the change of consciousness remain obsessing his mind. Because his mind is not obsessed, he is not frightened, distressed, or anxious, and through nonclinging he does not become agitated.
"It is in such a way, bhikkhus, that there is nonagitation through nonclinging."
1Sāvatthinidānaṁ. "Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti.
"Evaṁ, bhante"ti, kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
2"Kathañca, bhikkhave, upādāparitassanā hoti?
Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.
Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
3Vedanāṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanāṁ, vedanāya vā attānaṁ. Tassa sā vedanā vipariṇamati aññathā hoti.
Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
4Saññaṁ attato samanupassati … pe …
saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ.
Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
5Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
Evaṁ kho, bhikkhave, upādāparitassanā hoti.
6Kathañca, bhikkhave, anupādāaparitassanā hoti?
Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ.
Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
7Na vedanāṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanāṁ, na vedanāya vā attānaṁ.
Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
8Na saññaṁ … pe …
Na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ.
Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
9Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ … pe …
Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
Evaṁ kho, bhikkhave, anupādā aparitassanaṁ hotī"ti.
Sattamaṁ.