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Grouped-Discourse Agama -- Volume 1 雜 阿 含 經 |
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Grouped-Discourse Agama - Booklet 2 Sutra SA (0039) Means of Propagation -- (SN22.54 Bija – PTS: {S iii 54}) Thus have I heard: On one occasion the Buddha was staying near Savathi, at Jeta Grove, in Anathapindika 's Park. Then, the Tathagata said to the bhikkhus: - “There are five means of propagation. What are these five? They are: root-propagation, stem-propagation, join-propagation, propagation from self-falling (flower) seeds, propagation from fruit seeds. And if these five means of propagation are not broken, not destroyed, not rotten, not interrupted by wind, (** Taiso 2. Upper 9) mature, there is earth but no water, then they would not grow, increase and proliferate. “If these means of propagation are mature, not broken, not destroyed, not rotten, not interrupted by wind, there is water but no earth, then they would not grow, increase and proliferation. If these means of propagation are mature, not broken, not destroyed, not rotten, not interrupted by wind, there is water and earth, then they would grow, increase and proliferate. “Bhikkhus! These five means of propagation stand for consciousness together with the aggregates that it clings to[1]. The Earth property stands for the four standing-spots for consciousness. Water stands for delight & passion. Which are the four standing spots that consciousness stands established on, attached to, and supported by? “Consciousness stands established on form, attached to form, and supported by form, watered with delight & passion, therefore it would grow, increase and proliferate. “Consciousness stands established on feelings…perceptions… and mental fabrications..., watered by delight & passion, therefore it would grow, increase and proliferate. “Bhikkhus! Dwelling in these aggregates (form, feelings, perceptions, mental fabrications) that consciousness can either come, or go, or stay, or pass away, or arise, or grow, or increase, or proliferate. “Bhikkhus! Were [someone to say that:] ‘Apart from form, feelings, perceptions, mental fabrications, there is a coming, a going, a staying, a passing away, an arising, a growth, or an increase, or a proliferation of consciousness,’ then he speaks merely words. If being asked further about what he just said, he would not know how to answer. [Saying such] would only increase ignorance [in himself and in other], because it is not in an object of the six faculties, [it lies beyond the range of description.] “[If a bhikkhu] abandons passion for the property of form, then owing to the abandonment of passion, the intentional attachment to form – as an obstruction to the mind/consciousness – is cut off. Due to the cut off of the intentional attachment to form, the support is cut off. Due to the cut off of the support, consciousness has no base to stand on, it will not be established, grow, increase or proliferate. “[If a bhikkhu] abandons passion for the property of feelings… the property of perceptions… the property of mental fabrications…, then owing to the abandonment of passion, the intentional attachment to fabrications – as obstructions to the mind/consciousness - is cut off. Owing to the cut off of the intentional attachment to fabrications, the support is cut off. Owing to the cut off of the support, consciousness has no base to stand on, it will not be established, grow, increase or proliferate.[2] “Not proliferating, consciousness (the mind) does not perform fabrication[3]. Not performing fabrication, it comes to a rest. Coming to a rest, it is content. Being content, it is released. Owing to its release, it does not grasp or bind to anything in the world. Not binding to anything, (the bhikkhu) self-realizes Nirvana: ‘The birth of any self is ended, the Brahman conduct is established, what has to be done has been done, and he knows for himself that no future existences will be claimed.’ I say: it is not that consciousness goes to the East, the West, the South, the North, the four side directions, upward or downward. It does not head to any destination, right in the here and now it faces Nirvana – the total extinction and cooling (of a binding flame), the reality that is pure and real. Having heard the Buddha speak thus, the bhikkhus with great joy put the teaching into practice. [1] Chinese: 譬取陰俱識 (thí thủ ấm câu thức), can be interpreted as ‘stand for the cling aggregates together with consciousness,’ however, the explanation following this only speaks about consciousness. Therefore, in this context, this phrase should be interpreted as ‘stand for consciousness together with the aggregates that it clings to.’ [GN] [2] Consciousness the text refers to at the beginning is ‘consciousness together with the aggregates that it clings to.’ This consciousness is a product of mental fabrications. For example: When we cling to our past experience (consciousness) with a deceased person, we re-produce (fabricate) this experience based on some images, odors or memories. We attach to the feelings born form this fabricated experience (consciousness) and continue giving birth to (fabricating) more experience of this sort. This is called the growth and proliferation of consciousness when consciousness is established on form, feelings, perceptions and mental fabrications. Being attached to something fabricated and unstable, the mind is subject to craving, thirst, disappointment, sorrow and stress. This consciousness is different from the consciousness/mind that is released and unbound. [GN] [3] Chinese: 不作行 (bất tác hành): not performing fabrication; Pali: na abhisankharoti. Abhisaṅkhāra is identical to the 2nd link of the paticcasamuppàda (Dependent Origination) i.e. sankhara or fabrications triggered by the rebirth-producing volitions (cetanà.) Please see note [2]. The fabrication always come from an intention which is the cause and result of karmas. If we are not aware of our intention in the present moment, we will be pulled along with it. [GN]
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VOLUME 1 Booklet 01(SA 0001-0032) Booklet 02 (SA0033-0058)
SA0033 Discourse on the Not-Self Characteristic
Booklet 03 (SA0059-0087) Booklet 04 (SA0088-0102) Booklet 05 (SA0103-0110) Booklet 06 (SA0111-0138) Booklet 07 (SA0139-0187) Booklet 08 (SA0188-0229) Booklet 09 (SA0230-0255) Booklet 10 (SA0256-0272) Booklet 11 (SA0273-0282) Booklet 12 (SA0283-0303)
Booklet 13
(SA0304-0342) |
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