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Saį¹yutta NikÄya 22.8 Linked Discourses 22.8
1. Nakulapituvagga 1. Nakulaās Father
DutiyaupÄdÄparitassanÄsutta Anxiety Because of Grasping (2nd)
SÄvatthinidÄnaį¹. At SÄvatthÄ«.
āUpÄdÄparitassanaƱca vo, bhikkhave, desessÄmi anupÄdÄaparitassanaƱca. āMendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety.
Taį¹ suį¹Ätha ā¦peā¦ Listen and apply your mind well, I will speak.
kathaƱca, bhikkhave, upÄdÄparitassanÄ hoti? And how does grasping lead to anxiety?
Idha, bhikkhave, assutavÄ puthujjano rÅ«paį¹ āetaį¹ mama, esohamasmi, eso me attÄāti samanupassati. Itās when an unlearned ordinary person regards form like this: āThis is mine, I am this, this is my self.ā This directly rejects all forms of self, especially the conceptions of self as expressed in the Upaniį¹£ads. | Etaį¹ mama occurs as mamedaį¹ (āthis is mineā, MaitrÄ« Upaniį¹£ad 3.2), which in context is a limited view of self. An illegitimate king betrays his country with the thought, āIt is not mineā (na etan mama, ArthaÅÄstra 8.2.08). | Esoāhamasmi is YÄjƱavalkyaās soāhamasmi (āI am thatā, Bį¹hadÄraį¹yaka Upaniį¹£ad 1.4.1; BU 5.15.1 = ÄŖÅÄ Upaniį¹£ad 16; ChÄndogya Upaniį¹£ad 4.11.1, 4.12.1, 4.13.1; ÅÄį¹
khÄyana Äraį¹yaka 3.6), which UddÄlakaās tattvamasi puts in second person (ChÄndogya Upaniį¹£ad 6.8.7). | The same passage also parallels eso me attÄ with sa ÄtmÄ (āthat is the selfā), for which we also find eį¹£a ma ÄtmÄ (CU 3.14.3), and in the optative mood, ma idaį¹ syÄd Ätman (BU 1.2.7).
Tassa taį¹ rÅ«paį¹ vipariį¹amati aƱƱathÄ hoti. But that form of theirs decays and perishes,
Tassa rÅ«pavipariį¹ÄmaƱƱathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. which gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaį¹ etaį¹ mama ā¦peā¦ They regard feeling ā¦
saƱƱaį¹ etaį¹ mama ā¦ perception ā¦
saį¹
khÄre etaį¹ mama ā¦ choices ā¦
viƱƱÄį¹aį¹ āetaį¹ mama, esohamasmi, eso me attÄāti samanupassati. consciousness like this: āThis is mine, I am this, this is my self.ā
Tassa taį¹ viƱƱÄį¹aį¹ vipariį¹amati aƱƱathÄ hoti. But that consciousness of theirs decays and perishes,
Tassa viƱƱÄį¹avipariį¹ÄmaƱƱathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. which gives rise to sorrow, lamentation, pain, sadness, and distress.
Evaį¹ kho, bhikkhave, upÄdÄparitassanÄ hoti. Thatās how grasping leads to anxiety.
KathaƱca, bhikkhave, anupÄdÄaparitassanÄ hoti? And how does not grasping lead to freedom from anxiety?
Idha, bhikkhave, sutavÄ ariyasÄvako rÅ«paį¹ ānetaį¹ mama, nesohamasmi, na meso attÄāti samanupassati. Itās when a learned noble disciple regards form like this: āThis is not mine, I am not this, this is not my self.ā
Tassa taį¹ rÅ«paį¹ vipariį¹amati aƱƱathÄ hoti. When that form of theirs decays and perishes,
Tassa rÅ«pavipariį¹ÄmaƱƱathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. it doesnāt give rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaį¹ netaį¹ mama ā¦ They regard feeling ā¦
saƱƱaį¹ netaį¹ mama ā¦ perception ā¦
saį¹
khÄre netaį¹ mama ā¦ choices ā¦
viƱƱÄį¹aį¹ ānetaį¹ mama, nesohamasmi, na meso attÄāti samanupassati. consciousness like this: āThis is not mine, I am not this, this is not my self.ā
Tassa taį¹ viƱƱÄį¹aį¹ vipariį¹amati aƱƱathÄ hoti. When that consciousness of theirs decays and perishes,
Tassa viƱƱÄį¹avipariį¹ÄmaƱƱathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. it doesnāt give rise to sorrow, lamentation, pain, sadness, and distress.
Evaį¹ kho, bhikkhave, anupÄdÄaparitassanÄ hotÄ«āti. Thatās how not grasping leads to freedom from anxiety.ā
Aį¹į¹hamaį¹.