{"id":13053,"date":"2024-08-13T07:58:31","date_gmt":"2024-08-13T00:58:31","guid":{"rendered":"https:\/\/www.dhammainyard.com\/?p=13053"},"modified":"2024-09-12T09:26:44","modified_gmt":"2024-09-12T02:26:44","slug":"contemplation-to-become-disillusioned-with-contact","status":"publish","type":"post","link":"https:\/\/www.dhammainyard.com\/?p=13053&lang=en","title":{"rendered":"Contemplation to become disillusioned with contact."},"content":{"rendered":"

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English translation by Bhikkhu Sujato<\/strong><\/p><\/blockquote>\n

At S\u0101vatth\u012b.<\/p>\n

\u201cMendicants, when it comes to this body made up of the four principal states, an unlearned ordinary person might become disillusioned, dispassionate, and freed.\u00a0Why is that?\u00a0This body made up of the four principal states is seen to accumulate and disperse, to be taken up and laid to rest.\u00a0That\u2019s why, when it comes to this body, an unlearned ordinary person might become disillusioned, dispassionate, and freed.\u00a0But when it comes to that which is called \u2018mind\u2019 and also \u2018sentience\u2019 and also \u2018consciousness\u2019, an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed.\u00a0Why is that?\u00a0Because for a long time they\u2019ve been attached to it, thought of it as their own, and mistaken it:\u00a0\u2018This is mine, I am this, this is my self.\u2019\u00a0That\u2019s why, when it comes to this mind, an unlearned ordinary person is unable to become disillusioned, dispassionate, and freed.<\/p>\n

But an unlearned ordinary person would be better off taking this body made up of the four principal states to be their self, rather than the mind.\u00a0Why is that?\u00a0This body made up of the four principal states 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.\u00a0But that which is called \u2018mind\u2019 and also \u2018sentience\u2019 and also \u2018consciousness\u2019 arises as one thing and ceases as another all day and all night.<\/p>\n

In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself:\u00a0\u2018When this exists, that is; due to the arising of this, that arises.\u00a0When this doesn\u2019t exist, that is not; due to the cessation of this, that ceases. That is:\u00a0Pleasant feeling arises dependent on a contact to be experienced as pleasant.\u00a0With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.\u00a0Painful feeling arises dependent on a contact to be experienced as painful.\u00a0With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.\u00a0Neutral feeling arises dependent on a contact to be experienced as neutral.\u00a0With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.<\/p>\n

When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.\u00a0In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant.\u00a0With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.\u00a0Painful feeling \u2026\u00a0Neutral feeling arises dependent on a contact to be experienced as neutral.\u00a0With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.<\/p>\n

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.\u00a0Being disillusioned, desire fades away. When desire fades away they\u2019re freed. When they\u2019re freed, they know they\u2019re freed.<\/p>\n

They understand: \u2018Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.\u2019\u201d<\/p>\n

https:\/\/suttacentral.net\/sn12.62\/en\/sujato<\/a><\/p><\/blockquote>\n

English translation by \u1e6ch\u0101nissaro Bhikkhu<\/strong><\/p><\/blockquote>\n

I have heard that on one occasion the Blessed One was staying near S\u0101vatth\u012b in Jeta\u2019s Grove, An\u0101thapi\u1e47\u1e0dika\u2019s monastery. There he addressed the monks, \u201cMonks, an uninstructed run-of-the-mill person might grow disenchanted with this body composed of the four great elements, might grow dispassionate toward it, might gain release from it. Why is that? Because the growth & decline, the taking up & putting down of this body composed of the four great elements are apparent. Thus the uninstructed run-of-the-mill person might grow disenchanted, might grow dispassionate, might gain release there.<\/p>\n

\u201cBut as for what\u2019s called \u2018mind,\u2019 \u2018intellect,\u2019 or \u2018consciousness,\u2019 the uninstructed run-of-the-mill person is unable to grow disenchanted with it, unable to grow dispassionate toward it, unable to gain release from it. Why is that? For a long time this has been relished, appropriated, and grasped by the uninstructed run-of-the-mill person as, \u2018This is me, this is my self, this is what I am.\u2019 Thus the uninstructed run-of-the-mill person is unable to grow disenchanted with it, unable to grow dispassionate toward it, unable to gain release from it.<\/p>\n

\u201cIt would be better for the uninstructed run-of-the-mill person to hold to the body composed of the four great elements, rather than the mind, as the self. Why is that? Because this body composed of the four great elements is seen standing for a year, two years, three, four, five, ten, twenty, thirty, forty, fifty, a hundred years or more. But what\u2019s called \u2018mind,\u2019 \u2018intellect,\u2019 or \u2018consciousness\u2019 by day and by night arises as one thing and ceases as another. Just as a monkey, swinging through a forest wilderness, grabs a branch. Letting go of that, it grabs another branch. Letting go of that, it grabs another one. Letting go of that, it grabs another one. In the same way, what\u2019s called \u2018mind,\u2019 \u2018intellect,\u2019 or \u2018consciousness\u2019 by day and by night arises as one thing and ceases as another.<\/p>\n

\u201cThe instructed disciple of the noble ones, (however,) attends carefully & appropriately right there at the dependent co-arising: \u2018When this is, that is. From the arising of this comes the arising of that. When this isn\u2019t, that isn\u2019t. From the cessation of this comes the cessation of that.\u2019<\/p>\n

\u201cIn dependence on a sensory contact that is to be felt as pleasure, monks, there arises a feeling of pleasure. When sensing a feeling of pleasure, one discerns that \u2018I am sensing a feeling of pleasure.\u2019 One discerns that \u2018With the cessation of that very sensory contact that is to be felt as pleasure, the concomitant feeling\u2014the feeling of pleasure that has arisen in dependence on the sensory contact that is to be felt as pleasure\u2014ceases, is stilled.\u2019 In dependence on a sensory contact that is to be felt as pain.\u2026 In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain. When sensing a feeling of neither pleasure nor pain, one discerns that \u2018I am sensing a feeling of neither pleasure nor pain.\u2019 One discerns that \u2018With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling\u2014the feeling of neither pleasure nor pain that has arisen in dependence on the sensory contact that is to be felt as neither pleasure nor pain\u2014ceases, is stilled.\u2019<\/p>\n

\u201cJust as when, from the friction & conjunction of two fire sticks, heat is born and fire appears, and from the separation & disjunction of those very same fire sticks, the concomitant heat ceases, is stilled; in the same way, in dependence on a sensory contact that is to be felt as pleasure, there arises a feeling of pleasure.\u2026 In dependence on a sensory contact that is to be felt as pain.\u2026 In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain.\u2026 One discerns that \u2018With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling\u2026 ceases, is stilled.\u2019<\/p>\n

\u201cSeeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, \u2018Released.\u2019 He discerns that \u2018Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.\u2019\u201d<\/p>\n

https:\/\/www.dhammatalks.org\/suttas\/SN\/SN12_62.html<\/a><\/p><\/blockquote>\n

English translation by Bhikkhu Bodhi<\/strong><\/p><\/blockquote>\n

Thus have I heard. On one occasion the Blessed One was dwelling at Savatth\u012b in Jeta\u2019s Grove, Anathapi\u1e47\u1e0dika\u2019s Park\u2026.<\/p>\n

\u201cBhikkhus, 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.<\/p>\n

\u201cBut, bhikkhus, as to that which is called \u2018mind\u2019 and \u2018mentality\u2019 and \u2018consciousness\u2019 \u2014the 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: \u2018This is mine, this I am, this is my self.\u2019 Therefore the uninstructed worldling is unable to experience revulsion towards it, unable to become dispassionate towards it and be liberated from it.<\/p>\n

\u201cIt 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,\u00a0or even longer. But that which is called \u2018mind\u2019 and \u2018mentality\u2019 and \u2018consciousness\u2019 arises as one thing and ceases as another by day and by night.<\/p>\n

\u201cTherein, bhikkhus, the instructed noble disciple attends closely and carefully to dependent origination itself thus: \u2018When 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.\u2019 Bhikkhus, in dependence on a contact to be experienced as pleasant, a pleasant feeling arises. With the cessation of that contact to be experienced as pleasant, the corresponding feeling\u2014the pleasant feeling that arose in dependence on that contact to be experienced as pleasant\u2014ceases and subsides. In dependence on a contact to be experienced as painful, a painful feeling arises. With the cessation of that contact to be experienced as painful, the corresponding feeling\u2014the painful feeling\u00a0that arose in dependence on that contact to be experienced as painful\u2014ceases and subsides. In dependence on a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant feeling arises. With the cessation of that contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling\u2014the neither-painful-nor-pleasant feeling that arose in dependence on that contact to be experienced as neither-painful-nor-pleasant\u2014ceases and subsides.<\/p>\n

\u201cBhikkhus, just as heat is generated and fire is produced from the conjunction and friction of two fire-sticks, but with the separation and laying aside of the sticks the resultant heat ceases and subsides; so too, in dependence on a contact to be experienced as pleasant\u2026acontact to be experienced as painful\u2026a contact to be experienced as neither-painful-nor-pleasant, a neither-painful-nor-pleasant feeling arises\u2026. With the cessation of that contact to be experienced as neither-painful-nor-pleasant, the corresponding feeling \u2026 ceases and subsides.<\/p>\n

\u201cSeeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards contact, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion\u00a0his mind\u00a0is liberated. When it is liberated there comes the knowledge: \u2018It\u2019s liberated.\u2019 He understands: \u2018Destroyed 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.\u2019\u201d<\/p>\n

https:\/\/suttacentral.net\/sn12.62\/en\/bodhi<\/a><\/p><\/blockquote>\n

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-\u0e1a\u0e32\u0e25\u0e35 \u0e19\u0e34\u0e17\u0e32\u0e19. \u0e2a\u0e4d. 16\/116\/235.<\/p>\n

https:\/\/84000.org\/tipitaka\/pali\/?16\/\/116<\/a>,
\nhttps:\/\/etipitaka.com\/read\/pali\/16\/116<\/a><\/p><\/blockquote>\n

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