Saṁyutta Nikāya 22.54 6.

Seeds

Upayavagga Bījasutta Sāvatthinidānaṁ.

At Sāvatthī.

“Pañcimāni, bhikkhave, bījajātāni.

Disciples, there are these five kinds of seeds.

Katamāni pañca?

What five?

Mūlabījaṁ, khandhabījaṁ, aggabījaṁ, phalubījaṁ, bījabījaññeva pañcamaṁ.

Root-seeds, trunk-seeds, joint-seeds, cutting-seeds, and seed-seeds as the fifth.

Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni sukhasayitāni, pathavī ca nāssa, āpo ca nāssa; api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?

If these five kinds of seeds were unbroken, unspoiled, undamaged by wind and sun, fertile, and securely planted, but there was no earth and no water, would these five kinds of seeds come to growth, increase, and abundance?

“No hetaṁ, bhante”.

No, venerable sir.

“Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni …pe… sukhasayitāni, pathavī ca assa, āpo ca assa; api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?

If these five kinds of seeds were unbroken, unspoiled, undamaged by wind and sun, fertile, and securely planted, and there was earth and there was water, would these five kinds of seeds come to growth, increase, and abundance?

“Evaṁ, bhante”.

Yes, venerable sir.

“Seyyathāpi, bhikkhave, pathavīdhātu, evaṁ catasso viññāṇaṭṭhitiyo daṭṭhabbā.

Just as the earth element so should the four dwellings of consciousness be seen.

Seyyathāpi, bhikkhave, āpodhātu, evaṁ nandirāgo daṭṭhabbo.

Just as the water element so should desire and craving be seen.

Seyyathāpi, bhikkhave, pañca bījajātāni, evaṁ viññāṇaṁ sāhāraṁ daṭṭhabbaṁ.

Just as the five kinds of seeds so should consciousness with its nutriment be seen.

Rūpupayaṁ, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

When consciousness dwells it dwells engaged with form, with form as its object, with form as its basis; sprinkled with delight, it comes to growth, increase, and abundance.

Vedanupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…

When consciousness dwells it dwells engaged with feeling…

saññupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…

When consciousness dwells it dwells engaged with perception…

saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

When consciousness dwells it dwells engaged with formations, with formations as its object, with formations as its basis; sprinkled with delight, it comes to growth, increase, and abundance.

Yo, bhikkhave, evaṁ vadeyya: ‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññāpessāmī’ti, netaṁ ṭhānaṁ vijjati.

If anyone were to say: ‘Apart from form, apart from feeling, apart from perception, apart from formations, I will point out the coming or going, the passing away or reappearing, the growth, increase, or abundance of consciousness, such a case does not exist.

Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. Vedanādhātuyā ce …

If a disciple has abandoned craving for the form element, with the abandoning of craving, the object is cut off and there is no basis for consciousness.

saññādhātuyā ce … saṅkhāradhātuyā ce …

If he has abandoned craving for the feeling element…

viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.

If he has abandoned craving for the perception element…

Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.

If he has abandoned craving for the formations element…

If a disciple has abandoned craving for the consciousness element, with the abandoning of craving, the object is cut off and there is no basis for consciousness.

Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.

That unestablished consciousness does not grow; without generative activity, it is liberated.

Vimuttattā ṭhitaṁ.

Being liberated, it is steady.

Ṭhitattā santusitaṁ.

Being steady, it is content.

Santusitattā na paritassati.

Being content, it is not agitated.

Aparitassaṁ paccattaññeva parinibbāyati.

Being unagitated, he personally attains extinguishment.

‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānātī”ti. Dutiyaṁ.

He underdwells: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.