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Sutta Nipata » Context of this sutta
- Sutta Nipata V.1
- Ajita-manava-puccha
- Ajita's Questions
- Translated from the Pali by John D. Ireland
- For free distribution only,
by arrangement with the Buddhist Publication Society
- From The Discourse Collection: Selected Texts from the Sutta Nipata (WH 82),
translated by John D. Ireland (Kandy: Buddhist Publication Society, 1983).
The Venerable Ajita: "By what is the world enveloped? Because of what is it
not known? With what do you say it is soiled? What is its great fear?"
The Lord: "The world is enveloped by ignorance, Ajita. Because of wrongly
directed desire and heedlessness it is not known (as it really is). It is soiled by
longings and its great fear is suffering."
Ajita: "Everywhere flow the streams.[1] What is
the obstruction for the streams, tell me the restricting of them, by what are they cut
off?"
The Lord: "Whatever streams are in the world, it is mindfulness that
obstructs them and restricts them, and by wisdom they are cut off."
Ajita: "It is just wisdom and mindfulness. Now mind-and-body, sir, explain
this: where does it cease?"
The Lord: "This question you have asked, Ajita, I will answer for you:
where mind-and-body completely cease. By the cessation of consciousness they cease."[2]
Ajita: "Those who have fully understood the Dhamma, those who are training
and the other individuals here,[3] explain their (rule of)
conduct."
The Lord: "Not craving for sensual pleasures and with a mind that is pure
and tranquil[4] a bhikkhu should mindfully go forth, skillful
in all situations."
-- vv. 1032-1039
Notes
1. "The streams" are cravings flowing out towards
pleasurable and desirable objects in the world. [Go back]
2. This question and answer refers to the doctrine of
dependent-arising (paticca-samuppada). Where rebirth-consciousness (pati-sandhi-vinnana)
does not arise there is no establishment of an individual (mind-and-body, namarupa)
in a realm of existence, nor the consequent appearance of old age and death and the other
sufferings inherent in life. [Go back]
3. "Those who have fully understood" are Arahants
(perfected ones) who have reached the highest goal. "Those who are training" are
those noble beings (ariya) who are working towards and are assured of that goal.
The other individuals are ordinary beings (puthujjana) who have not yet reached
assurance. [Go back]
4. The word anavilo means pure, clear, tranquil,
unagitated, unmuddied, etc. In the Dhammapada v. 82, the
wise are compared to a deep lake with this quality. [Go back]