Seeds of PlantsBījasutta

At Sāvatthī.Sāvatthinidānaṁ.

“Mendicants, there are five kinds of plants.“Pañcimāni, bhikkhave, bījajātāni. What five?Katamāni pañca? Plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds are the fifth.Mūlabījaṁ, khandhabījaṁ, aggabījaṁ, phalubījaṁ, bījabījaññeva pañcamaṁ.

Suppose these five kinds of plants were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there’s no earth or water.Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni sukhasayitāni, pathavī ca nāssa, āpo ca nāssa; Then would these five kinds of plants reach growth, increase, and maturity?”api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?

“No, sir.”“No hetaṁ, bhante”.

“Suppose these five kinds of plants were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is earth and water.“Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni …pe… sukhasayitāni, pathavī ca assa, āpo ca assa; Then would these five kinds of plants reach growth, increase, and maturity?”api numāni, bhikkhave, pañca bījajātāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyun”ti?

“Yes, sir.”“Evaṁ, bhante”.

“The four establishings of consciousness should be seen as like the earth element.“Seyyathāpi, bhikkhave, pathavīdhātu, evaṁ catasso viññāṇaṭṭhitiyo daṭṭhabbā. Relishing and greed should be seen as like the water element.Seyyathāpi, bhikkhave, āpodhātu, evaṁ nandirāgo daṭṭhabbo. Consciousness with its fuel should be seen as like the five kinds of plants.Seyyathāpi, bhikkhave, pañca bījajātāni, evaṁ viññāṇaṁ sāhāraṁ daṭṭhabbaṁ.

Should consciousness involved with form, supported by form, established on form continue to remain, with a sprinkling of relishing it would grow, increase, and mature.Rūpupayaṁ, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

Or should consciousness involved with feeling remain …Vedanupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…

Or should consciousness involved with perception remain …saññupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…

Or should consciousness involved with choices, supported by choices, established on choices continue to remain, with a sprinkling of relishing it would grow, increase, and mature.saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

Mendicants, suppose you say:Yo, bhikkhave, evaṁ vadeyya: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.‘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 a mendicant has given up greed for the form element,Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti. the support is cut off, and there is no establishment of consciousness.Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.

If a mendicant has given up greed for the feeling element …Vedanādhātuyā ce …

perception element …saññādhātuyā ce …

choices element …saṅkhāradhātuyā ce …

consciousness element,viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. the support is cut off, and there is no establishment of consciousness.Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. Since that consciousness does not become established and does not grow, not making choices, it is freed.Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.

Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.

They understand: ‘Rebirth is ended … there is nothing further for this place.’”‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānātī”ti.