The Samyutta Nikaya
The Grouped Discourses
Samyutta
Nikaya
XII.67
Nalakalapiyo
Sutta
Sheaves
of
Reeds
Translated
from
the
Pali
by
Thanissaro
Bhikkhu.
On
one
occasion
Ven.
Sariputta
and
Ven.
MahaKotthita
were
staying
near
Varanasi
in
the
Deer
Park
at
Isipatana.
Then
in
the
evening,
arising
from
his
seclusion,
Ven.
MahaKotthita
went
to
Ven.
Sariputta
and,
on
arrival,
exchanged
courteous
greetings
with
him.
After
an
exchange
of
friendly
greetings
&
courtesies,
he
sat
to
one
side.
As
he
was
sitting
there
he
said
to
Ven.
Sariputta:
"Now
tell
me,
Sariputta
my
friend:
Are
aging
&
death
self-made
or
other-made
or
both
self-made
&
other-made,
or
--
without
self-making
or
other-making
--
do
they
arise
spontaneously?"
"It's
not
the
case,
Kotthita
my
friend,
that
aging
&
death
are
self-made,
that
they
are
other-made,
that
they
are
both
self-made
&
other-made,
or
that
--
without
self-making
or
other-making
--
they
arise
spontaneously.
However,
from
birth
as
a
requisite
condition
comes
aging
&
death."
"Now
tell
me,
friend
Sariputta:
Is
birth
...
Is
becoming
...
Is
sustenance/clinging
...
Is
craving
...
Is
feeling
...
Is
contact
...
Are
the
six
sense
media
self-made
or
other-made
or
both
self-made
&
other-made,
or
--
without
self-making
or
other-making
--
do
they
arise
spontaneously?"
"It's
not
the
case,
Kotthita
my
friend,
that
the
six
sense
media
are
self-made,
that
they
are
other-made,
that
they
are
both
self-made
&
other-made,
or
that
--
without
self-making
or
other-making
--
they
arise
spontaneously.
However,
from
name
&
form
as
a
requisite
condition
come
the
six
sense
media."
"Now
tell
me,
friend
Sariputta:
Is
name-&-form
self-made
or
other-made
or
both
self-made
&
other-made,
or
--
without
self-making
or
other-making
--
does
it
arise
spontaneously?"
"It's
not
the
case,
Kotthita
my
friend,
that
name-&-form
are
self-made,
that
it
is
other-made,
that
it
is
both
self-made
&
other-made,
or
that
--
without
self-making
or
other-making
--
it
arises
spontaneously.
However,
from
consciousness
as
a
requisite
condition
comes
name-&-form."
"Now
tell
me,
friend
Sariputta:
is
consciousness
self-made
or
other-made
or
both
self-made
&
other-made,
or
--
without
self-making
or
other-making,
does
it
arise
spontaneously?"
"It's
not
the
case,
Kotthita
my
friend,
that
consciousness
is
self-made,
that
it
is
other-made,
that
it
is
both
self-made
&
other-made,
or
that
--
without
self-making
or
other-making
--
it
arises
spontaneously.
However,
from
name-&-form
as
a
requisite
condition
comes
consciousness."
"Just
now,
friend
Sariputta,
I
understood
your
statement
as,
'It's
not
the
case,
Kotthita
my
friend,
that
name-&-form
are
self-made,
that
it
is
other-made,
that
it
is
both
self-made
&
other-made,
or
that
--
without
self-making
or
other-making
--
it
arises
spontaneously.
However,
from
consciousness
as
a
requisite
condition
comes
name-&-form'
But
then
I
understood
your
statement
as,
'It's
not
the
case,
Kotthita
my
friend,
that
consciousness
is
self-made,
that
it
is
other-made,
that
it
is
both
self-made
&
other-made,
or
that
--
without
self-making
or
other-making
--
it
arises
spontaneously.'
However,
from
name-&-form
as
a
requisite
condition
comes
consciousness.'
Now
how
is
the
meaning
of
these
statements
to
be
understood?"
"Very
well
then,
Kotthita
my
friend,
I
will
give
you
an
analogy;
for
there
are
cases
where
it
is
through
the
use
of
an
analogy
that
intelligent
people
can
understand
the
meaning
of
what
is
being
said.
It
is
as
if
two
sheaves
of
reeds
were
to
stand
leaning
against
one
another.
In
the
same
way,
from
name-&-form
as
a
requisite
condition
comes
consciousness,
from
consciousness
as
a
requisite
condition
comes
name-&-form.
From
name
&
form
as
a
requisite
condition
come
the
six
sense
media.
From
the
six
sense
media
as
a
requisite
condition
comes
contact.
From
contact
as
a
requisite
condition
comes
feeling.
From
feeling
as
a
requisite
condition
comes
craving.
From
craving
as
a
requisite
condition
comes
clinging/sustenance.
From
clinging/sustenance
as
a
requisite
condition
comes
becoming.
From
becoming
as
a
requisite
condition
comes
birth.
From
birth
as
a
requisite
condition,
then
aging
&
death,
sorrow,
lamentation,
pain,
distress,
&
despair
come
into
play.
Such
is
the
origination
of
this
entire
mass
of
suffering
&
stress.
"If
one
were
to
pull
away
one
of
those
sheaves
of
reeds,
the
other
would
fall;
if
one
were
to
pull
away
the
other,
the
first
one
would
fall.
In
the
same
way,
from
the
cessation
of
name-&-form
comes
the
cessation
of
consciousness,
from
the
cessation
of
consciousness
comes
the
cessation
of
name-&-form.
From
the
cessation
of
name-&-form
comes
the
cessation
of
the
six
sense
media.
From
the
cessation
of
the
six
sense
media
comes
the
cessation
of
contact.
From
the
cessation
of
contact
comes
the
cessation
of
feeling.
From
the
cessation
of
feeling
comes
the
cessation
of
craving.
From
the
cessation
of
craving
comes
the
cessation
of
clinging/
sustenance.
From
the
cessation
of
clinging/sustenance
comes
the
cessation
of
becoming.
From
the
cessation
of
becoming
comes
the
cessation
of
birth.
From
the
cessation
of
birth,
then
aging
&
death,
sorrow,
lamentation,
pain,
distress,
&
despair
all
cease.
Such
is
the
cessation
of
this
entire
mass
of
suffering
&
stress."
"It's
amazing,
friend
Sariputta.
It's
astounding,
friend
Sariputta,
how
well
that
was
said
by
Ven.
Sariputta.
And
I
rejoice
in
Ven.
Sariputta's
good
statements
with
regard
to
these
36
topics.[1]
If
a
monk
teaches
the
Dhamma
for
the
sake
of
disenchantment,
dispassion,
&
cessation
with
regard
to
aging
&
death,
he
deserves
to
be
called
a
monk
who
is
a
speaker
of
Dhamma.
If
he
practices
for
the
sake
of
disenchantment,
dispassion,
&
cessation
with
regard
to
aging
&
death,
he
deserves
to
be
called
a
monk
who
practices
the
Dhamma
in
accordance
with
the
Dhamma.
If
--
through
disenchantment,
dispassion,
cessation,
and
lack
of
sustenance/clinging
with
regard
to
aging
&
death
--
he
is
released,
then
he
deserves
to
be
called
a
monk
who
has
attained
Unbinding
in
the
here-&-now.
"If
a
monk
teaches
the
Dhamma
for
the
sake
of
disenchantment,
dispassion,
&
cessation
with
regard
to
birth,
he
deserves
to
be
called
a
monk
who
is
a
speaker
of
Dhamma.
If
he
practices
for
the
sake
of
disenchantment,
dispassion,
&
cessation
with
regard
to
birth,
he
deserves
to
be
called
a
monk
who
practices
the
Dhamma
in
accordance
with
the
Dhamma.
If
--
through
disenchantment,
dispassion,
cessation,
and
lack
of
sustenance/clinging
with
regard
to
birth
--
he
is
released,
then
he
deserves
to
be
called
a
monk
who
has
attained
Unbinding
in
the
here-&-now.
[Similarly
with
becoming,
sustenance/clinging,
craving,
feeling,
contact,
the
six
sense
media,
name
&
form,
and
consciousness.]
"If
a
monk
teaches
the
Dhamma
for
the
sake
of
disenchantment,
dispassion,
&
cessation
with
regard
to
fabrications,
he
deserves
to
be
called
a
monk
who
is
a
speaker
of
Dhamma.
If
he
practices
for
the
sake
of
disenchantment,
dispassion,
&
cessation
with
regard
to
fabrications,
he
deserves
to
be
called
a
monk
who
practices
the
Dhamma
in
accordance
with
the
Dhamma.
If
--
through
disenchantment,
dispassion,
cessation,
and
lack
of
sustenance/clinging
with
regard
to
fabrications
--
he
is
released,
then
he
deserves
to
be
called
a
monk
who
has
attained
Unbinding
in
the
here-&-now.
"If
a
monk
teaches
the
Dhamma
for
the
sake
of
disenchantment,
dispassion,
&
cessation
with
regard
to
ignorance,
he
deserves
to
be
called
a
monk
who
is
a
speaker
of
Dhamma.
If
he
practices
for
the
sake
of
disenchantment,
dispassion,
&
cessation
with
regard
to
ignorance,
he
deserves
to
be
called
a
monk
who
practices
the
Dhamma
in
accordance
with
the
Dhamma.
If
--
through
disenchantment,
dispassion,
cessation,
and
lack
of
sustenance/clinging
with
regard
to
ignorance
--
he
is
released,
then
he
deserves
to
be
called
a
monk
who
has
attained
Unbinding
in
the
here-&-now."
Note
1.
The
36
topics
can
either
mean
the
four
questions
that
Ven.
Sariputta
has
answered
with
regard
to
each
factor
in
the
nine-factored
formula
for
dependent
co-arising
OR
the
three
qualities
--
teaching,
practice,
and
attainment
--
that
Ven.
MahaKotthita
is
about
to
mention
with
regard
to
each
factor
in
the
twelve-factored
formula
for
dependent
co-arising.
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back]
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