---
title: "Linked Discourses II: Causation · Saṁyutta Nikāya · Nidānavagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
url: https://scriptura.si/works/pali-samyutta-nikaya-2/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses II: Causation · Saṁyutta Nikāya · Nidānavagga. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-2/"
---

# Linked Discourses II: Causation · Saṁyutta Nikāya · Nidānavagga

*The Buddha, tr. Bhikkhu Sujato*

Dependent origination and the chain of causes, the elements, the endless round of rebirth, and the great disciples.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## Contents

1. [The Buddhas · SN 12.1–12.10](https://scriptura.si/works/pali-samyutta-nikaya-2/1.md)
2. [Fuel · SN 12.11–12.20](https://scriptura.si/works/pali-samyutta-nikaya-2/2.md)
3. [The Ten Powers · SN 12.21–12.27](https://scriptura.si/works/pali-samyutta-nikaya-2/3.md)
4. [The Ten Powers · SN 12.28–12.30](https://scriptura.si/works/pali-samyutta-nikaya-2/4.md)
5. [Kaḷāra the Aristocrat · SN 12.31–12.35](https://scriptura.si/works/pali-samyutta-nikaya-2/5.md)
6. [Kaḷāra the Aristocrat · SN 12.36–12.40](https://scriptura.si/works/pali-samyutta-nikaya-2/6.md)
7. [Householders · SN 12.41–12.50](https://scriptura.si/works/pali-samyutta-nikaya-2/7.md)
8. [Suffering · SN 12.51–12.60](https://scriptura.si/works/pali-samyutta-nikaya-2/8.md)
9. [The Great Chapter · SN 12.61–12.65](https://scriptura.si/works/pali-samyutta-nikaya-2/9.md)
10. [The Great Chapter · SN 12.66–12.69](https://scriptura.si/works/pali-samyutta-nikaya-2/10.md)
11. [The Great Chapter · SN 12.70](https://scriptura.si/works/pali-samyutta-nikaya-2/11.md)
12. [Ascetics and Brahmins · SN 12.71–12.72–81](https://scriptura.si/works/pali-samyutta-nikaya-2/12.md)
13. [Incorporated Abbreviation Series · SN 12.82](https://scriptura.si/works/pali-samyutta-nikaya-2/13.md)
14. [The Teacher (2nd) · SN 12.83–12.91](https://scriptura.si/works/pali-samyutta-nikaya-2/14.md)
15. [Sets of Eleven on Training, Etc. · SN 12.93–103–12.192–202](https://scriptura.si/works/pali-samyutta-nikaya-2/15.md)
16. [Comprehension · SN 13.1–13.11](https://scriptura.si/works/pali-samyutta-nikaya-2/16.md)
17. [Diversity · SN 14.1–14.10](https://scriptura.si/works/pali-samyutta-nikaya-2/17.md)
18. [Chapter Two · SN 14.11–14.21](https://scriptura.si/works/pali-samyutta-nikaya-2/18.md)
19. [Ways of Performing Deeds · SN 14.23–14.29](https://scriptura.si/works/pali-samyutta-nikaya-2/19.md)
20. [Chapter Four · SN 14.30–14.39](https://scriptura.si/works/pali-samyutta-nikaya-2/20.md)
21. [Chapter One · SN 15.1–15.10](https://scriptura.si/works/pali-samyutta-nikaya-2/21.md)
22. [Chapter Two · SN 15.11–15.18](https://scriptura.si/works/pali-samyutta-nikaya-2/22.md)
23. [Chapter Two · SN 15.19–15.20](https://scriptura.si/works/pali-samyutta-nikaya-2/23.md)
24. [Kassapa · SN 16.1–16.8](https://scriptura.si/works/pali-samyutta-nikaya-2/24.md)
25. [Kassapa · SN 16.9–16.13](https://scriptura.si/works/pali-samyutta-nikaya-2/25.md)
26. [Chapter One · SN 17.1–17.10](https://scriptura.si/works/pali-samyutta-nikaya-2/26.md)
27. [Chapter Two · SN 17.11–17.13–20](https://scriptura.si/works/pali-samyutta-nikaya-2/27.md)
28. [Chapter Three · SN 17.21–17.30](https://scriptura.si/works/pali-samyutta-nikaya-2/28.md)
29. [Chapter Four · SN 17.31–17.38–43](https://scriptura.si/works/pali-samyutta-nikaya-2/29.md)
30. [Chapter One · SN 18.1–18.10](https://scriptura.si/works/pali-samyutta-nikaya-2/30.md)
31. [Chapter Two · SN 18.11–18.22](https://scriptura.si/works/pali-samyutta-nikaya-2/31.md)
32. [Chapter One · SN 19.1–19.10](https://scriptura.si/works/pali-samyutta-nikaya-2/32.md)
33. [Chapter Two · SN 19.11–19.21](https://scriptura.si/works/pali-samyutta-nikaya-2/33.md)
34. [Similes · SN 20.1–20.12](https://scriptura.si/works/pali-samyutta-nikaya-2/34.md)
35. [Monks · SN 21.1–21.12](https://scriptura.si/works/pali-samyutta-nikaya-2/35.md)

## 1. The Buddhas · SN 12.1–12.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/1/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/1/#p-N

[¶0] SN 12.1 · Dependent Origination

> Pali: SN 12.1 · Paṭiccasamuppādasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, I will teach you dependent origination. Listen and apply your mind well, I will speak.”

> Pali: “paṭiccasamuppādaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶4] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶5] “And what is dependent origination? Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. This is called dependent origination.

> Pali: “Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṁ; viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṁ vuccati, bhikkhave, paṭiccasamuppādo.

[¶6] When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”

> Pali: Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶7] That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

> Pali: Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] SN 12.2 · Analysis

> Pali: SN 12.2 · Vibhaṅgasutta

[¶10] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶11] “Mendicants, I will teach and analyze for you dependent origination. Listen and apply your mind well, I will speak.”

> Pali: “Paṭiccasamuppādaṁ vo, bhikkhave, desessāmi vibhajissāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶12] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶13] “And what is dependent origination? Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

> Pali: “Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṁ; viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶14] And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death.

> Pali: Katamañca, bhikkhave, jarāmaraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko; ayaṁ vuccati jarā. Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo (…), idaṁ vuccati maraṇaṁ. Iti ayañca jarā, idañca maraṇaṁ. Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.

[¶15] And what is rebirth? The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth.

> Pali: Katamā ca, bhikkhave, jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho. Ayaṁ vuccati, bhikkhave, jāti.

[¶16] And what is continued existence? There are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. This is called continued existence.

> Pali: Katamo ca, bhikkhave, bhavo? Tayome, bhikkhave, bhavā— kāmabhavo, rūpabhavo, arūpabhavo. Ayaṁ vuccati, bhikkhave, bhavo.

[¶17] And what is grasping? There are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. This is called grasping.

> Pali: Katamañca, bhikkhave, upādānaṁ? Cattārimāni, bhikkhave, upādānāni— kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Idaṁ vuccati, bhikkhave, upādānaṁ.

[¶18] And what is craving? There are these six classes of craving. Craving for sights, sounds, smells, tastes, touches, and ideas. This is called craving.

> Pali: Katamā ca, bhikkhave, taṇhā? Chayime, bhikkhave, taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ayaṁ vuccati, bhikkhave, taṇhā.

[¶19] And what is feeling? There are these six classes of feeling. Feeling born of contact through the eye, ear, nose, tongue, body, and mind. This is called feeling.

> Pali: Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṁ vuccati, bhikkhave, vedanā.

[¶20] And what is contact? There are these six classes of contact. Contact through the eye, ear, nose, tongue, body, and mind. This is called contact.

> Pali: Katamo ca, bhikkhave, phasso? Chayime, bhikkhave, phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Ayaṁ vuccati, bhikkhave, phasso.

[¶21] And what are the six sense fields? The sense fields of the eye, ear, nose, tongue, body, and mind. These are called the six sense fields.

> Pali: Katamañca, bhikkhave, saḷāyatanaṁ? Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ— idaṁ vuccati, bhikkhave, saḷāyatanaṁ.

[¶22] And what are name and form? Feeling, perception, intention, contact, and application of mind. This is called name. The four principal states, and form derived from the four principal states. This is called form. Such is name and such is form. These are called name and form.

> Pali: Katamañca, bhikkhave, nāmarūpaṁ? Vedanā, saññā, cetanā, phasso, manasikāro— idaṁ vuccati nāmaṁ. Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ. Idaṁ vuccati rūpaṁ. Iti idañca nāmaṁ, idañca rūpaṁ. Idaṁ vuccati, bhikkhave, nāmarūpaṁ.

[¶23] And what is consciousness? There are these six classes of consciousness. Eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness.

> Pali: Katamañca, bhikkhave, viññāṇaṁ? Chayime, bhikkhave, viññāṇakāyā— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Idaṁ vuccati, bhikkhave, viññāṇaṁ.

[¶24] And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.

> Pali: Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā.

[¶25] And what is ignorance? Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance.

> Pali: Katamā ca, bhikkhave, avijjā? Yaṁ kho, bhikkhave, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ. Ayaṁ vuccati, bhikkhave, avijjā.

[¶26] And so, ignorance is a requirement for choices.

> Pali: Iti kho, bhikkhave, avijjāpaccayā saṅkhārā;

[¶27] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶28] > Pali: Dutiyaṁ.

[¶29] SN 12.3 · Practice

> Pali: SN 12.3 · Paṭipadāsutta

[¶30] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati …pe…

[¶31] “Mendicants, I will teach you the wrong practice and the right practice. Listen and apply your mind well, I will speak.”

> Pali: “micchāpaṭipadañca vo, bhikkhave, desessāmi sammāpaṭipadañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶32] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶33] “And what’s the wrong practice? Ignorance is a requirement for choices.

> Pali: “Katamā ca, bhikkhave, micchāpaṭipadā? Avijjāpaccayā, bhikkhave, saṅkhārā;

[¶34] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. This is called the wrong practice.

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṁ vuccati, bhikkhave, micchāpaṭipadā.

[¶35] And what’s the right practice? When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. This is called the right practice.”

> Pali: Katamā ca, bhikkhave, sammāpaṭipadā? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ vuccati, bhikkhave, sammāpaṭipadā”ti.

[¶36] > Pali: Tatiyaṁ.

[¶37] SN 12.4 · About Vipassī

> Pali: SN 12.4 · Vipassīsutta

[¶38] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati …pe…

[¶39] “Mendicants, Vipassī the Blessed One, the perfected one, the fully awakened Buddha had this thought before his awakening, when he was still unawakened but intent on awakening: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’

> Pali: “vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?

[¶40] Then Vipassī, the one intent on awakening, thought: ‘When what exists is there old age and death? What is a requirement for old age and death?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.

[¶41] Then Vipassī thought: ‘When what exists is there rebirth? What is a requirement for rebirth?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When continued existence exists there’s rebirth. Continued existence is a requirement for rebirth.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.

[¶42] Then Vipassī thought: ‘When what exists is there continued existence? What is a requirement for continued existence?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When grasping exists there’s continued existence. Grasping is a requirement for continued existence.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.

[¶43] Then Vipassī thought: ‘When what exists is there grasping? What is a requirement for grasping?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When craving exists there’s grasping. Craving is a requirement for grasping.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.

[¶44] Then Vipassī thought: ‘When what exists is there craving? What is a requirement for craving?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When feeling exists there’s craving. Feeling is a requirement for craving.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.

[¶45] Then Vipassī thought: ‘When what exists is there feeling? What is a requirement for feeling?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When contact exists there’s feeling. Contact is a requirement for feeling.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.

[¶46] Then Vipassī thought: ‘When what exists is there contact? What is a requirement for contact?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When the six sense fields exist there’s contact. The six sense fields are requirements for contact.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.

[¶47] Then Vipassī thought: ‘When what exists are there the six sense fields? What is a requirement for the six sense fields?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When name and form exist there are the six sense fields. Name and form are requirements for the six sense fields.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.

[¶48] Then Vipassī thought: ‘When what exists are there name and form? What is a requirement for name and form?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.

[¶49] Then Vipassī thought: ‘When what exists is there consciousness? What is a requirement for consciousness?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When choices exist there’s consciousness. Choices are a requirement for consciousness.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti.

[¶50] Then Vipassī thought: ‘When what exists are there choices? What is a requirement for choices?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When ignorance exists there are choices. Ignorance is a requirement for choices.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho sati saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.

[¶51] And so, ignorance is a requirement for choices.

> Pali: Iti hidaṁ avijjāpaccayā saṅkhārā;

[¶52] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. ‘Origination, origination.’ While Vipassī was intent on awakening, such was the vision, knowledge, wisdom, realization, and light that arose in him regarding teachings not learned before from another.

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶53] Then Vipassī thought: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.

[¶54] Then Vipassī thought: ‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.

[¶55] Then Vipassī thought: ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.

[¶56] Then Vipassī thought: ‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.

[¶57] Then Vipassī thought: ‘When what doesn’t exist is there no craving? When what ceases does craving cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.

[¶58] Then Vipassī thought: ‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.

[¶59] Then Vipassī thought: ‘When what doesn’t exist is there no contact? When what ceases does contact cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.

[¶60] Then Vipassī thought: ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.

[¶61] Then Vipassī thought: ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.

[¶62] Then Vipassī thought: ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When choices don’t exist there’s no consciousness. When choices cease, consciousness ceases.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.

[¶63] Then Vipassī thought: ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ Then, through rational application of mind, Vipassī penetrated with wisdom: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’

> Pali: Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: ‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.

[¶64] And so, when ignorance ceases, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.”

> Pali: Iti hidaṁ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotīti. ‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.

[¶65] > Pali: Catutthaṁ.

[¶66] (Tell in full for each of the seven Buddhas.)

> Pali: (Sattannampi buddhānaṁ evaṁ vitthāretabbo.)

[¶67] SN 12.5 · Sikhī

> Pali: SN 12.5 · Sikhīsutta

[¶68] “Sikhī, the Blessed One, the perfected one, the fully awakened Buddha …”

> Pali: “Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….

[¶69] SN 12.6 · Vessabhū

> Pali: SN 12.6 · Vessabhūsutta

[¶70] “Vessabhū, the Blessed One, the perfected one, the fully awakened Buddha …”

> Pali: “Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….

[¶71] SN 12.7 · Kakusandha

> Pali: SN 12.7 · Kakusandhasutta

[¶72] “Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha …”

> Pali: “Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….

[¶73] SN 12.8 · Koṇāgamana

> Pali: SN 12.8 · Koṇāgamanasutta

[¶74] “Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha …”

> Pali: “Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….

[¶75] SN 12.9 · Kassapa

> Pali: SN 12.9 · Kassapasutta

[¶76] “Kassapa, the Blessed One, the perfected one, the fully awakened Buddha …”

> Pali: “Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa …pe….

[¶77] SN 12.10 · Gotama

> Pali: SN 12.10 · Gotamasutta

[¶78] “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’

> Pali: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?

[¶79] Then it occurred to me: ‘When what exists is there old age and death? What is a requirement for old age and death?’ Then, through rational application of mind, I penetrated with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.

[¶80] Then it occurred to me: ‘When what exists is there rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what exists are there choices? What is a requirement for choices?’ Then, through rational application of mind, I penetrated with wisdom: ‘When ignorance exists there are choices. Ignorance is a requirement for choices.’

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho sati jāti hoti …pe… bhavo … upādānaṁ … taṇhā … vedanā … phasso … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.

[¶81] And so, ignorance is a requirement for choices.

> Pali: Iti hidaṁ avijjāpaccayā saṅkhārā;

[¶82] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[¶83] Then it occurred to me: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.

[¶84] Then it occurred to me: ‘When what doesn’t exist is there no rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati jāti na hoti …pe… bhavo … upādānaṁ … taṇhā … vedanā … phasso … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.

[¶85] And so, when ignorance ceases, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

> Pali: Iti hidaṁ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. Dasamo.

[¶86] > Pali: Buddhavaggo paṭhamo.

[¶87] > Pali: Tassuddānaṁ

[¶88] > Pali: Desanā vibhaṅgapaṭipadā ca,
Vipassī sikhī ca vessabhū;
Kakusandho koṇāgamano kassapo,
Mahāsakyamuni ca gotamoti.

## 2. Fuel · SN 12.11–12.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/2/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/2/#p-N

[¶0] SN 12.11 · Fuel

> Pali: SN 12.11 · Āhārasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme …

[¶2] “Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born. What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those about to be born.

> Pali: “cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.

[¶3] What is the source, origin, birthplace, and inception of these four fuels? Craving. And what is the source, origin, birthplace, and inception of craving? Feeling. And what is the source of feeling? Contact. And what is the source of contact? The six sense fields. And what is the source of the six sense fields? Name and form. And what is the source of name and form? Consciousness. And what is the source of consciousness? Choices. And what is the source of choices? Ignorance.

> Pali: Ime, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ. Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ. Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

[¶4] And so, mendicants, ignorance is a requirement for choices.

> Pali: Iti kho, bhikkhave, avijjāpaccayā saṅkhārā;

[¶5] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] SN 12.12 · Phagguna of the Top-Knot

> Pali: SN 12.12 · Moḷiyaphaggunasutta

[¶8] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶9] “Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born. What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.”

> Pali: “Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāyā”ti.

[¶10] When he said this, Venerable Phagguna of the Top-Knot said to the Buddha, “But sir, who consumes consciousness as fuel?”

> Pali: Evaṁ vutte, āyasmā moḷiyaphagguno bhagavantaṁ etadavoca: “ko nu kho, bhante, viññāṇāhāraṁ āhāretī”ti?

[¶11] “That’s not a cogent question,” said the Buddha.

> Pali: “No kallo pañho”ti bhagavā avoca:

[¶12] “I don’t speak of one who consumes. If I were to speak of one who consumes, then it would be cogent to ask who consumes. But I don’t speak like that. Hence it would be cogent to ask: ‘For what is consciousness the fuel?’ And a cogent answer to this would be: ‘Consciousness as fuel is a requirement for regeneration into a new state of existence in the future. When the being is present, there are the six sense fields. The six sense fields are requirements for contact.’”

> Pali: “‘āhāretī’ti ahaṁ na vadāmi. ‘Āhāretī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: ‘ko nu kho, bhante, āhāretī’ti? Evañcāhaṁ na vadāmi. Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: ‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho. Tatra kallaṁ veyyākaraṇaṁ: ‘viññāṇāhāro āyatiṁ punabbhavābhinibbattiyā paccayo, tasmiṁ bhūte sati saḷāyatanaṁ, saḷāyatanapaccayā phasso’”ti.

[¶13] “But sir, who contacts?”

> Pali: “Ko nu kho, bhante, phusatī”ti?

[¶14] “That’s not a cogent question,” said the Buddha.

> Pali: “No kallo pañho”ti bhagavā avoca:

[¶15] “I don’t speak of one who contacts. If I were to speak of one who contacts, then it would be cogent to ask who contacts. But I don’t speak like that. Hence it would be cogent to ask: ‘What is a requirement for contact?’ And a cogent answer to this would be: ‘The six sense fields are requirements for contact. Contact is a requirement for feeling.’”

> Pali: “‘phusatī’ti ahaṁ na vadāmi. ‘Phusatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: ‘ko nu kho, bhante, phusatī’ti? Evañcāhaṁ na vadāmi. Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: ‘kiṁpaccayā nu kho, bhante, phasso’ti, esa kallo pañho. Tatra kallaṁ veyyākaraṇaṁ: ‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti.

[¶16] “But sir, who feels?”

> Pali: “Ko nu kho, bhante, vedayatī”ti?

[¶17] “That’s not a cogent question,” said the Buddha.

> Pali: “No kallo pañho”ti bhagavā avoca:

[¶18] “I don’t speak of one who feels. If I were to speak of one who feels, then it would be cogent to ask who feels. But I don’t speak like that. Hence it would be cogent to ask: ‘What is a requirement for feeling?’ And a cogent answer to this would be: ‘Contact is a requirement for feeling. Feeling is a requirement for craving.’”

> Pali: “‘vedayatī’ti ahaṁ na vadāmi. ‘Vedayatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: ‘ko nu kho, bhante, vedayatī’ti? Evañcāhaṁ na vadāmi. Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: ‘kiṁpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho. Tatra kallaṁ veyyākaraṇaṁ: ‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti.

[¶19] “But sir, who craves?”

> Pali: “Ko nu kho, bhante, tasatī”ti?

[¶20] “That’s not a cogent question,” said the Buddha.

> Pali: “No kallo pañho”ti bhagavā avoca:

[¶21] “I don’t speak of one who craves. If I were to speak of one who craves, then it would be cogent to ask who craves. But I don’t speak like that. Hence it would be cogent to ask: ‘What is a requirement for craving?’ And a cogent answer to this would be: ‘Feeling is a requirement for craving. Craving is a requirement for grasping.’”

> Pali: “‘tasatī’ti ahaṁ na vadāmi. ‘Tasatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: ‘ko nu kho, bhante, tasatī’ti? Evañcāhaṁ na vadāmi. Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: ‘kiṁpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho. Tatra kallaṁ veyyākaraṇaṁ: ‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.

[¶22] “But sir, who grasps?”

> Pali: “Ko nu kho, bhante, upādiyatī”ti?

[¶23] “That’s not a cogent question,” said the Buddha.

> Pali: “No kallo pañho”ti bhagavā avoca:

[¶24] “I don’t speak of one who grasps. If I were to speak of one who grasps, then it would be cogent to ask who grasps. But I don’t speak like that. Hence it would be cogent to ask: ‘What is a requirement for grasping?’ And a cogent answer to this would be: ‘Craving is a requirement for grasping. Grasping is a requirement for continued existence.’ … That is how this entire mass of suffering originates.

> Pali: “‘upādiyatī’ti ahaṁ na vadāmi. ‘Upādiyatī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: ‘ko nu kho, bhante, upādiyatī’ti? Evañcāhaṁ na vadāmi. Evaṁ maṁ avadantaṁ yo evaṁ puccheyya: ‘kiṁpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho. Tatra kallaṁ veyyākaraṇaṁ: ‘taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo’ti …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶25] When the six fields of contact fade away and cease with no residue left behind, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”

> Pali: Channaṁ tveva, phagguna, phassāyatanānaṁ asesavirāganirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶26] > Pali: Dutiyaṁ.

[¶27] SN 12.13 · Ascetics and Brahmins

> Pali: SN 12.13 · Samaṇabrāhmaṇasutta

[¶28] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶29] “Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti; jātiṁ …pe… bhavaṁ … upādānaṁ … taṇhaṁ … vedanaṁ … phassaṁ … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶30] There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti; jātiṁ …pe… bhavaṁ … upādānaṁ … taṇhaṁ … vedanaṁ … phassaṁ … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶31] > Pali: Tatiyaṁ.

[¶32] SN 12.14 · Ascetics and Brahmins (2nd)

> Pali: SN 12.14 · Dutiyasamaṇabrāhmaṇasutta

[¶33] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶34] “Mendicants, there are ascetics and brahmins who don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. What things don’t they understand?

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṁ dhammānaṁ samudayaṁ nappajānanti, imesaṁ dhammānaṁ nirodhaṁ nappajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti, katame dhamme nappajānanti, katamesaṁ dhammānaṁ samudayaṁ nappajānanti, katamesaṁ dhammānaṁ nirodhaṁ nappajānanti, katamesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti?

[¶35] They don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. They don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: Jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti; jātiṁ …pe… bhavaṁ … upādānaṁ … taṇhaṁ … vedanaṁ … phassaṁ … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti. Ime dhamme nappajānanti, imesaṁ dhammānaṁ samudayaṁ nappajānanti, imesaṁ dhammānaṁ nirodhaṁ nappajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti. Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶36] There are ascetics and brahmins who do understand these things, their origin, their cessation, and the practice that leads to their cessation. What things do they understand?

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṁ dhammānaṁ samudayaṁ pajānanti, imesaṁ dhammānaṁ nirodhaṁ pajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti, katame dhamme pajānanti, katamesaṁ dhammānaṁ samudayaṁ pajānanti, katamesaṁ dhammānaṁ nirodhaṁ pajānanti, katamesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti?

[¶37] They understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. They understand these things, their origin, their cessation, and the practice that leads to their cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti; jātiṁ …pe… bhavaṁ … upādānaṁ … taṇhaṁ … vedanaṁ … phassaṁ … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti. Ime dhamme pajānanti, imesaṁ dhammānaṁ samudayaṁ pajānanti, imesaṁ dhammānaṁ nirodhaṁ pajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶38] > Pali: Catutthaṁ.

[¶39] SN 12.15 · Kaccānagotta

> Pali: SN 12.15 · Kaccānagottasutta

[¶40] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶41] Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kaccānagotto bhagavantaṁ etadavoca:

[¶42] “Sir, they speak of this thing called ‘right view’. How is right view defined?”

> Pali: “‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?

[¶43] “Kaccāna, this world mostly relies on the duality of existence and non-existence.

> Pali: “Dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena—atthitañceva natthitañca.

[¶44] But for one who truly sees the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. And for one who truly sees the cessation of the world with right understanding, the concept of existence regarding the world does not occur.

> Pali: Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā sā na hoti. Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti.

[¶45] This world is for the most part shackled by getting involved, grasping, and insisting.

> Pali: Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena.

[¶46] But if, when it comes to this getting involved & grasping, mental fixation, and insistence & underlying tendency, they are not attracted, do not grasp, and do not fixate on the thought, “my self”, they’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Their knowledge of this is independent of others.

> Pali: Tañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti. ‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.

[¶47] This is how right view is defined.

> Pali: Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.

[¶48] ‘All exists’: this is one extreme.

> Pali: ‘Sabbamatthī’ti kho, kaccāna, ayameko anto.

[¶49] ‘All does not exist’: this is the second extreme.

> Pali: ‘Sabbaṁ natthī’ti ayaṁ dutiyo anto.

[¶50] Avoiding these two extremes, the Realized One teaches by the middle way:

> Pali: Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:

[¶51] ‘Ignorance is a requirement for choices. Choices are a requirement for consciousness. … That is how this entire mass of suffering originates.

> Pali: ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶52] When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

> Pali: Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

[¶53] > Pali: Pañcamaṁ.

[¶54] SN 12.16 · A Dhamma Speaker

> Pali: SN 12.16 · Dhammakathikasutta

[¶55] At Sāvatthī.

> Pali: Sāvatthiyaṁ …

[¶56] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶57] “Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined?”

> Pali: “‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī”ti?

[¶58] “If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.

> Pali: “Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya.

[¶59] If a mendicant teaches Dhamma for disillusionment regarding rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … choices … If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.”

> Pali: Jātiyā ce bhikkhu …pe… bhavassa ce bhikkhu … upādānassa ce bhikkhu … taṇhāya ce bhikkhu … vedanāya ce bhikkhu … phassassa ce bhikkhu … saḷāyatanassa ce bhikkhu … nāmarūpassa ce bhikkhu … viññāṇassa ce bhikkhu … saṅkhārānañce bhikkhu … avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti.

[¶60] > Pali: Chaṭṭhaṁ.

[¶61] SN 12.17 · With Kassapa, the Naked Ascetic

> Pali: SN 12.17 · Acelakassapasutta

[¶62] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶63] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. The naked ascetic Kassapa saw the Buddha coming off in the distance. He went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Addasā kho acelo kassapo bhagavantaṁ dūratova āgacchantaṁ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶64] When the greetings and polite conversation were over, he stood to one side and said to the Buddha,

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca:

[¶65] “I’d like to ask the worthy Gotama about a certain point, if you’d take the time to answer.”

> Pali: “puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.

[¶66] “Kassapa, it’s the wrong time for questions. We’ve entered an inhabited area.”

> Pali: “Akālo kho tāva, kassapa, pañhassa; antaragharaṁ paviṭṭhamhā”ti.

[¶67] A second time, and a third time, Kassapa spoke to the Buddha and the Buddha replied. When this was said, Kassapa said to the Buddha,

> Pali: Dutiyampi kho acelo kassapo bhagavantaṁ etadavoca: “puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. “Akālo kho tāva, kassapa, pañhassa; antaragharaṁ paviṭṭhamhā”ti. Tatiyampi kho acelo kassapo …pe… antaragharaṁ paviṭṭhamhāti. Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:

[¶68] “I don’t want to ask much.”

> Pali: “na kho pana mayaṁ bhavantaṁ gotamaṁ bahudeva pucchitukāmā”ti.

[¶69] “Ask what you wish, Kassapa.”

> Pali: “Puccha, kassapa, yadākaṅkhasī”ti.

[¶70] “Well, worthy Gotama, is suffering made by oneself?”

> Pali: “Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti?

[¶71] “Not so, Kassapa,” said the Buddha.

> Pali: ‘Mā hevaṁ, kassapā’ti bhagavā avoca.

[¶72] “Then is suffering made by another?”

> Pali: ‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti?

[¶73] “Not so, Kassapa,” said the Buddha.

> Pali: ‘Mā hevaṁ, kassapā’ti bhagavā avoca.

[¶74] “Well, is suffering made by both oneself and another?”

> Pali: ‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti?

[¶75] “Not so, Kassapa,” said the Buddha.

> Pali: ‘Mā hevaṁ, kassapā’ti bhagavā avoca.

[¶76] “Then does suffering arise anomalously, not made by oneself or another?”

> Pali: ‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti?

[¶77] “Not so, Kassapa,” said the Buddha.

> Pali: ‘Mā hevaṁ, kassapā’ti bhagavā avoca.

[¶78] “Well, is there no such thing as suffering?”

> Pali: ‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti?

[¶79] “It’s not that there’s no such thing as suffering. Suffering is real.”

> Pali: ‘Na kho, kassapa, natthi dukkhaṁ. Atthi kho, kassapa, dukkhan’ti.

[¶80] “Then does the worthy Gotama not know or see suffering?”

> Pali: ‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti, na passatī’ti.

[¶81] “It’s not that I don’t know or see suffering. I do know suffering, I do see suffering.”

> Pali: ‘Na khvāhaṁ, kassapa, dukkhaṁ na jānāmi, na passāmi. Jānāmi khvāhaṁ, kassapa, dukkhaṁ; passāmi khvāhaṁ, kassapa, dukkhan’”ti.

[¶82] “Worthy Gotama, when asked these questions, you say ‘not so’. Yet you say that there is such a thing as suffering. And you say that you do know suffering, and you do see suffering. Sir, let the Blessed One explain suffering to me! Let the Blessed One teach me about suffering!”

> Pali: “Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. ‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. ‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. ‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. ‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṁ, atthi kho, kassapa, dukkhan’ti vadesi. ‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṁ, kassapa, dukkhaṁ na jānāmi na passāmi. Jānāmi khvāhaṁ, kassapa, dukkhaṁ; passāmi khvāhaṁ, kassapa, dukkhan’ti vadesi. Ācikkhatu ca me, bhante, bhagavā dukkhaṁ. Desetu ca me, bhante, bhagavā dukkhan”ti.

[¶83] “Suppose that he who does the deed and he who experiences the result are one and the same. Then for one who has existed since the beginning, suffering is made by oneself. In speaking like this, one implies this is eternal. Suppose that he who does the deed is one, and he who experiences the result is another. Then for one stricken by feeling, suffering is made by another. In speaking like this, one implies this is annihilated. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices.

> Pali: “‘So karoti so paṭisaṁvedayatī’ti kho, kassapa, ādito sato ‘sayaṅkataṁ dukkhan’ti iti vadaṁ sassataṁ etaṁ pareti. ‘Añño karoti añño paṭisaṁvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṅkataṁ dukkhan’ti iti vadaṁ ucchedaṁ etaṁ pareti. Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā;

[¶84] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

[¶85] When this was said, Kassapa said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

> Pali: Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya …pe… ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

[¶86] “Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differences.”

> Pali: “Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mayā puggalavemattatā viditā”ti.

[¶87] “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”

> Pali: “Sace, bhante, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.

[¶88] And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

> Pali: Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶89] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Kassapa became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā kassapo arahataṁ ahosīti.

[¶90] > Pali: Sattamaṁ.

[¶91] SN 12.18 · With Timbaruka

> Pali: SN 12.18 · Timbarukasutta

[¶92] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶93] Then the wanderer Timbaruka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho timbaruko paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho timbaruko paribbājako bhagavantaṁ etadavoca:

[¶94] “Well, worthy Gotama, are pleasure and pain made by oneself?”

> Pali: “Kiṁ nu kho, bho gotama, sayaṅkataṁ sukhadukkhanti?

[¶95] “Not so, Timbaruka,” said the Buddha.

> Pali: Mā hevaṁ, timbarukāti bhagavā avoca.

[¶96] “Then are pleasure and pain made by another?”

> Pali: Kiṁ pana, bho gotama, paraṅkataṁ sukhadukkhanti?

[¶97] “Not so, Timbaruka,” said the Buddha.

> Pali: Mā hevaṁ, timbarukāti bhagavā avoca.

[¶98] “Well, are pleasure and pain made by both oneself and another?”

> Pali: Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhanti?

[¶99] “Not so, Timbaruka,” said the Buddha.

> Pali: Mā hevaṁ, timbarukāti bhagavā avoca.

[¶100] “Then do pleasure and pain arise anomalously, not made by oneself or another?”

> Pali: Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhanti?

[¶101] “Not so, Timbaruka,” said the Buddha.

> Pali: Mā hevaṁ, timbarukāti bhagavā avoca.

[¶102] “Well, is there no such thing as pleasure and pain?”

> Pali: Kiṁ nu kho, bho gotama, natthi sukhadukkhanti?

[¶103] “It’s not that there’s no such thing as pleasure and pain. Pleasure and pain are real.”

> Pali: Na kho, timbaruka, natthi sukhadukkhaṁ; atthi kho, timbaruka, sukhadukkhanti.

[¶104] “Then does the worthy Gotama not know or see suffering?”

> Pali: Tena hi bhavaṁ gotamo sukhadukkhaṁ na jānāti, na passatīti?

[¶105] “It’s not that I don’t know or see pleasure and pain. I do know pleasure and pain, I do see pleasure and pain.”

> Pali: Na khvāhaṁ, timbaruka, sukhadukkhaṁ na jānāmi, na passāmi. Jānāmi khvāhaṁ, timbaruka, sukhadukkhaṁ; passāmi khvāhaṁ, timbaruka, sukhadukkhan”ti.

[¶106] “Worthy Gotama, when asked these questions, you say ‘not so’. Yet you say that there is such a thing as pleasure and pain. And you say that you do know pleasure and pain, and you do see pleasure and pain. Sir, explain pleasure and pain to me! Teach me about pleasure and pain!”

> Pali: “‘Kiṁ nu kho, bho gotama, sayaṅkataṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. ‘Kiṁ pana, bho gotama, paraṅkataṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. ‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. ‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, timbarukā’ti vadesi. ‘Kiṁ nu kho, bho gotama, natthi sukhadukkhan’ti iti puṭṭho samāno ‘na kho, timbaruka, natthi sukhadukkhaṁ; atthi kho, timbaruka, sukhadukkhan’ti vadesi. ‘Tena hi bhavaṁ gotamo sukhadukkhaṁ na jānāti, na passatī’ti iti puṭṭho samāno ‘na khvāhaṁ, timbaruka, sukhadukkhaṁ na jānāmi, na passāmi. Jānāmi khvāhaṁ, timbaruka, sukhadukkhaṁ; passāmi khvāhaṁ, timbaruka, sukhadukkhan’ti vadesi. Ācikkhatu ca me bhavaṁ gotamo sukhadukkhaṁ. Desetu ca me bhavaṁ gotamo sukhadukkhan”ti.

[¶107] “Suppose that the feeling and the one who feels it are one and the same. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don’t say this. Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don’t say this. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices.

> Pali: “‘Sā vedanā, so vedayatī’ti kho, timbaruka, ādito sato ‘sayaṅkataṁ sukhadukkhan’ti evampāhaṁ na vadāmi. ‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṅkataṁ sukhadukkhan’ti evampāhaṁ na vadāmi. Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā;

[¶108] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

[¶109] When he said this, the wanderer Timbaruka said to the Buddha, “Excellent, worthy Gotama! Excellent! … I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, timbaruko paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶110] > Pali: Aṭṭhamaṁ.

[¶111] SN 12.19 · The Astute and the Foolish

> Pali: SN 12.19 · Bālapaṇḍitasutta

[¶112] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶113] “Mendicants, for a fool shrouded by ignorance and coupled to craving, this body has been produced. So there is this duality: this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the fool experiences pleasure and pain.

> Pali: “Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena.

[¶114] For an astute person shrouded by ignorance and coupled to craving, this body has been produced. So there is this duality: this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the astute person experiences pleasure and pain.

> Pali: Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena.

[¶115] What, then, is the difference between the foolish and the astute?”

> Pali: Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ paṇḍitassa bālenā”ti?

[¶116] “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

[¶117] “Well then, mendicants, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶118] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶119] “For a fool shrouded by ignorance and coupled to craving, this body has been produced. But the fool has not given up that ignorance or finished that craving. Why is that? The fool has not completed the spiritual journey for the complete ending of suffering. Therefore, when their body breaks up, the fool passes on to another body. When they have passed on to another body, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

> Pali: “Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā. Taṁ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṁ sammā dukkhakkhayāya. Tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi.

[¶120] For an astute person shrouded by ignorance and coupled to craving, this body has been produced. But the astute person has given up that ignorance and finished that craving. Why is that? The astute person has completed the spiritual journey for the complete ending of suffering. Therefore, when their body breaks up, the astute person does not pass on to another body. Not passing on to another body, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. This is the difference here between the foolish and the astute, that is, leading the spiritual life.”

> Pali: Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā. Taṁ kissa hetu? Acari, bhikkhave, paṇḍito brahmacariyaṁ sammā dukkhakkhayāya. Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti. So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmi. Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ paṇḍitassa bālena yadidaṁ brahmacariyavāso”ti.

[¶121] > Pali: Navamaṁ.

[¶122] SN 12.20 · Conditions

> Pali: SN 12.20 · Paccayasutta

[¶123] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶124] “Mendicants, I will teach you dependent origination and dependently originated phenomena. Listen and apply your mind well, I will speak.”

> Pali: “Paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶125] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶126] “And what is dependent origination? Rebirth is a requirement for old age and death. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles, specific conditionality. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it. ‘Look,’ he says, ‘Rebirth is a requirement for old age and death.’

> Pali: “Katamo ca, bhikkhave, paṭiccasamuppādo? Jātipaccayā, bhikkhave, jarāmaraṇaṁ. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘jātipaccayā, bhikkhave, jarāmaraṇaṁ’.

[¶127] Continued existence is a requirement for rebirth … Grasping is a requirement for continued existence … Craving is a requirement for grasping …

> Pali: Bhavapaccayā, bhikkhave, jāti …pe… upādānapaccayā, bhikkhave, bhavo … taṇhāpaccayā, bhikkhave, upādānaṁ …

[¶128] Feeling is a requirement for craving … Contact is a requirement for feeling … The six sense fields are requirements for contact … Name and form are requirements for the six sense fields …

> Pali: vedanāpaccayā, bhikkhave, taṇhā … phassapaccayā, bhikkhave, vedanā … saḷāyatanapaccayā, bhikkhave, phasso … nāmarūpapaccayā, bhikkhave, saḷāyatanaṁ …

[¶129] Consciousness is a requirement for name and form …

> Pali: viññāṇapaccayā, bhikkhave, nāmarūpaṁ …

[¶130] Choices are a requirement for consciousness … Ignorance is a requirement for choices. Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles, specific conditionality. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it. ‘Look,’ he says, ‘Ignorance is a requirement for choices.’ So the fact that this is real, not unreal, not otherwise; the specific conditionality of it: this is called dependent origination.

> Pali: saṅkhārapaccayā, bhikkhave, viññāṇaṁ … avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘avijjāpaccayā, bhikkhave, saṅkhārā’. Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā— ayaṁ vuccati, bhikkhave, paṭiccasamuppādo.

[¶131] And what are the dependently originated phenomena? Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Rebirth … Continued existence … Grasping … Craving …

> Pali: Katame ca, bhikkhave, paṭiccasamuppannā dhammā? Jarāmaraṇaṁ, bhikkhave, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo. Upādānaṁ bhikkhave …pe… taṇhā, bhikkhave …

[¶132] Feeling … Contact … The six sense fields … Name and form …

> Pali: vedanā, bhikkhave … phasso, bhikkhave … saḷāyatanaṁ, bhikkhave … nāmarūpaṁ, bhikkhave …

[¶133] Consciousness …

> Pali: viññāṇaṁ, bhikkhave …

[¶134] Choices … Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. These are called the dependently originated phenomena.

> Pali: saṅkhārā, bhikkhave … avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.

[¶135] When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are, it will be quite impossible for them to turn back to the first beginning, thinking: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?’ Or to turn forward to the final end, thinking: ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ Or to be undecided about the present, thinking: ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ Why is that? Because that noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are.”

> Pali: Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṁ sammappaññāya sudiṭṭhā honti, so vata pubbantaṁ vā paṭidhāvissati: ‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ, nanu kho ahosiṁ atītamaddhānaṁ, kiṁ nu kho ahosiṁ atītamaddhānaṁ, kathaṁ nu kho ahosiṁ atītamaddhānaṁ, kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānan’ti; aparantaṁ vā upadhāvissati: ‘bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ, nanu kho bhavissāmi anāgatamaddhānaṁ, kiṁ nu kho bhavissāmi anāgatamaddhānaṁ, kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti; etarahi vā paccuppannaṁ addhānaṁ ajjhattaṁ kathaṅkathī bhavissati: ‘ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gamissatī’ti— netaṁ ṭhānaṁ vijjati. Taṁ kissa hetu? Tathā hi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṁ sammappaññāya sudiṭṭhā”ti.

[¶136] > Pali: Dasamaṁ.

[¶137] > Pali: Āhāravaggo dutiyo.

[¶138] > Pali: Tassuddānaṁ

[¶139] > Pali: Āhāraṁ phagguno ceva,
Dve ca samaṇabrāhmaṇā;
Kaccānagotta dhammakathikaṁ,
Acelaṁ timbarukena ca;
Bālapaṇḍitato ceva,
Dasamo paccayena cāti.

## 3. The Ten Powers · SN 12.21–12.27

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/3/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/3/#p-N

[¶0] SN 12.21 · The Ten Powers

> Pali: SN 12.21 · Dasabalasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Mendicants, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

> Pali: “Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti—

[¶3] Such is form, such is the origin of form, such is the disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.

> Pali: iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo, iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.

[¶4] So, when this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is:

> Pali: Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. Imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.

[¶5] Ignorance is a requirement for choices.

> Pali: Yadidaṁ avijjāpaccayā saṅkhārā;

[¶6] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.”

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] SN 12.22 · The Ten Powers (2nd)

> Pali: SN 12.22 · Dutiyadasabalasutta

[¶9] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶10] “Mendicants, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

> Pali: “Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti:

[¶11] Such is form, such is the origin of form, such is the disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.

> Pali: ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo, iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.

[¶12] So, when this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is:

> Pali: Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati.

[¶13] Ignorance is a requirement for choices.

> Pali: Yadidaṁ avijjāpaccayā saṅkhārā;

[¶14] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti’.

[¶15] The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork. In this teaching thus well-explained, it is quite enough for a gentleman who has gone forth out of faith to rouse up energy. ‘Gladly, let only skin, sinews, and tendons remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’

> Pali: Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṁ ārabhituṁ: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ. Yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ, na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.

[¶16] A lazy person lives in suffering, mixed up with bad, unskillful qualities, neglecting their heart’s great goal. But an energetic person lives happily, secluded from bad, unskillful qualities, fulfilling their heart’s great goal.

> Pali: Dukkhaṁ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ parihāpeti. Āraddhavīriyo ca kho, bhikkhave, sukhaṁ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ paripūreti.

[¶17] The best isn’t reached by the worst. The best is reached by the best. This spiritual life is the cream, mendicants, and the Teacher is before you.

> Pali: Na, bhikkhave, hīnena aggassa patti hoti. Aggena ca kho, bhikkhave, aggassa patti hoti. Maṇḍapeyyamidaṁ, bhikkhave, brahmacariyaṁ, satthā sammukhībhūto.

[¶18] So you should rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized, thinking: ‘In this way our going forth will not be barren, but will be fruitful and fertile. And the services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick we enjoy shall be very fruitful and beneficial for them.’ That’s how you should train.

> Pali: Tasmātiha, bhikkhave, vīriyaṁ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. ‘Evaṁ no ayaṁ amhākaṁ pabbajjā avañjhā bhavissati saphalā saudrayā. Yesañca mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā’ti— evañhi vo, bhikkhave, sikkhitabbaṁ.

[¶19] Considering what is good for yourself, mendicants, is quite enough for you to persist with diligence. Considering what is good for others is quite enough for you to persist with diligence. Considering what is good for both is quite enough for you to persist with diligence.”

> Pali: Attatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; paratthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; ubhayatthaṁ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti.

[¶20] > Pali: Dutiyaṁ.

[¶21] SN 12.23 · Vital Conditions

> Pali: SN 12.23 · Upanisasutta

[¶22] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶23] “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ The ending of the defilements is for one who knows and sees this.

> Pali: “Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṁ passato āsavānaṁ khayo hoti? Iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā …pe… iti saññā … iti saṅkhārā … iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti. Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti.

[¶24] I say that this knowledge of ending has a vital condition, it doesn’t lack a vital condition. And what is it? You should say: ‘Freedom.’ I say that freedom has a vital condition, it doesn’t lack a vital condition. And what is it? You should say: ‘Dispassion.’ I say that dispassion has a vital condition. And what is it? You should say: ‘Disillusionment.’ I say that disillusionment has a vital condition. And what is it? You should say: ‘Truly knowing and seeing.’ I say that truly knowing and seeing has a vital condition. And what is it? You should say: ‘Immersion.’ I say that immersion has a vital condition.

> Pali: Yampissa taṁ, bhikkhave, khayasmiṁ khaye ñāṇaṁ, tampi saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, khaye ñāṇassa upanisā? ‘Vimuttī’tissa vacanīyaṁ. Vimuttimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, vimuttiyā upanisā? ‘Virāgo’tissa vacanīyaṁ. Virāgampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, virāgassa upanisā? ‘Nibbidā’tissa vacanīyaṁ. Nibbidampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, nibbidāya upanisā? ‘Yathābhūtañāṇadassanan’tissa vacanīyaṁ. Yathābhūtañāṇadassanampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā? ‘Samādhī’tissa vacanīyaṁ. Samādhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

[¶25] And what is it? You should say: ‘Bliss.’ I say that bliss has a vital condition. And what is it? You should say: ‘Tranquility.’ I say that tranquility has a vital condition. And what is it? You should say: ‘Rapture.’ I say that rapture has a vital condition. And what is it? You should say: ‘Joy.’ I say that joy has a vital condition. And what is it? You should say: ‘Faith.’ I say that faith has a vital condition.

> Pali: Kā ca, bhikkhave, samādhissa upanisā? ‘Sukhan’tissa vacanīyaṁ. Sukhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, sukhassa upanisā? ‘Passaddhī’tissa vacanīyaṁ. Passaddhimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, passaddhiyā upanisā? ‘Pītī’tissa vacanīyaṁ. Pītimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, pītiyā upanisā? ‘Pāmojjan’tissa vacanīyaṁ. Pāmojjampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, pāmojjassa upanisā? ‘Saddhā’tissa vacanīyaṁ. Saddhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

[¶26] And what is it? You should say: ‘Suffering.’ I say that suffering has a vital condition. And what is it? You should say: ‘Rebirth.’ I say that rebirth has a vital condition. And what is it? You should say: ‘Continued existence.’ I say that continued existence has a vital condition. And what is it? You should say: ‘Grasping.’ I say that grasping has a vital condition. And what is it? You should say: ‘Craving.’ I say that craving has a vital condition.

> Pali: Kā ca, bhikkhave, saddhāya upanisā? ‘Dukkhan’tissa vacanīyaṁ. Dukkhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, dukkhassa upanisā? ‘Jātī’tissa vacanīyaṁ. Jātimpāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, jātiyā upanisā? ‘Bhavo’tissa vacanīyaṁ. Bhavampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, bhavassa upanisā? ‘Upādānan’tissa vacanīyaṁ. Upādānampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. Kā ca, bhikkhave, upādānassa upanisā? ‘Taṇhā’tissa vacanīyaṁ. Taṇhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ.

[¶27] And what is it? You should say: ‘Feeling.’ … You should say: ‘Contact.’ … You should say: ‘The six sense fields.’ … You should say: ‘Name and form.’ … You should say: ‘Consciousness.’ … You should say: ‘Choices.’ … I say that choices have a vital condition, they don’t lack a vital condition. And what is the vital condition for choices? You should say: ‘Ignorance.’

> Pali: Kā ca, bhikkhave, taṇhāya upanisā? ‘Vedanā’tissa vacanīyaṁ …pe… ‘phasso’tissa vacanīyaṁ … ‘saḷāyatanan’tissa vacanīyaṁ … ‘nāmarūpan’tissa vacanīyaṁ … ‘viññāṇan’tissa vacanīyaṁ … ‘saṅkhārā’tissa vacanīyaṁ. Saṅkhārepāhaṁ, bhikkhave, saupanise vadāmi, no anupanise. Kā ca, bhikkhave, saṅkhārānaṁ upanisā? ‘Avijjā’tissa vacanīyaṁ.

[¶28] So, mendicants: ignorance is the vital condition for choices. Choices are the vital condition for consciousness. Consciousness is the vital condition for name and form. Name and form are the vital conditions for the six sense fields. The six sense fields are the vital conditions for contact. Contact is the vital condition for feeling. Feeling is the vital condition for craving. Craving is the vital condition for grasping. Grasping is the vital condition for continued existence. Continued existence is the vital condition for rebirth. Rebirth is the vital condition for suffering. Suffering is the vital condition for faith. Faith is the vital condition for joy. Joy is the vital condition for rapture. Rapture is the vital condition for tranquility. Tranquility is the vital condition for bliss. Bliss is the vital condition for immersion. Immersion is the vital condition for truly knowing and seeing. Truly knowing and seeing is the vital condition for disillusionment. Disillusionment is the vital condition for dispassion. Dispassion is the vital condition for freedom. Freedom is the vital condition for the knowledge of ending.

> Pali: Iti kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇaṁ.

[¶29] It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.

> Pali: Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṁ paripūrenti.

[¶30] In the same way, ignorance is the vital condition for choices. … Freedom is the vital condition for the knowledge of ending.”

> Pali: Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti.

[¶31] > Pali: Tatiyaṁ.

[¶32] SN 12.24 · Followers of Other Religions

> Pali: SN 12.24 · Aññatitthiyasutta

[¶33] Near Rājagaha, in the Bamboo Grove. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Then it occurred to him, “It’s too early to wander for alms in Rājagaha. Why don’t I visit the monastery for the wanderers of other religions?”

> Pali: Rājagahe viharati veḷuvane. Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Atha kho āyasmato sāriputtassa etadahosi: “atippago kho tāva rājagahe piṇḍāya carituṁ. Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.

[¶34] Then he went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:

> Pali: Atha kho āyasmā sāriputto yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ te aññatitthiyā paribbājakā etadavocuṁ:

[¶35] “Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them assert that suffering is made by oneself. Some of them assert that suffering is made by another. Some of them assert that suffering is made by both oneself and another. Some of them assert that suffering arises anomalously, not made by oneself or another. What does the ascetic Gotama say about this? How does he explain it? How should we answer so as to repeat what the ascetic Gotama has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?”

> Pali: “Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti. Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. Idha, panāvuso sāriputta, samaṇo gotamo kiṁvādī kimakkhāyī? Kathaṁ byākaramānā ca mayaṁ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṁ gotamaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?

[¶36] “Reverends, the Buddha has said that suffering is dependently originated. Dependent on what? Dependent on contact. In speaking like this, you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuttal and criticism.

> Pali: “Paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ bhagavatā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.

[¶37] Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that suffering is made by oneself, that’s dependent on contact. In the case of those who assert that suffering is made by another, that’s also dependent on contact. In the case of those who assert that suffering is made by oneself and another, that’s also dependent on contact. In the case of those who assert that suffering arises anomalously, not made by oneself or another, that’s also dependent on contact.

> Pali: Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti tadapi phassapaccayā. Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.

[¶38] Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that suffering is made by oneself, it’s impossible that they will experience that without contact. In the case of those who declare that suffering is made by another, it’s impossible that they will experience that without contact. In the case of those who assert that suffering is made by oneself and another, it’s impossible that they will experience that without contact. In the case of those who assert that suffering arises anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.”

> Pali: Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti.

[¶39] Venerable Ānanda heard this discussion between Venerable Sāriputta and those wanderers of other religions. Then Ānanda wandered for alms in Rājagaha. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

> Pali: Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ imaṁ kathāsallāpaṁ. Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

[¶40] “Good, good, Ānanda! It’s just as Sāriputta has so rightly explained. I have said that suffering is dependently originated. Dependent on what? Dependent on contact. Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.

> Pali: “Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya. Paṭiccasamuppannaṁ kho, ānanda, dukkhaṁ vuttaṁ mayā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.

[¶41] Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that suffering is made by oneself, that’s dependent on contact. … In the case of those who assert that suffering arises anomalously, not made by oneself or another, that’s also dependent on contact.

> Pali: Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.

[¶42] In the case of those who assert that suffering is made by oneself, it’s impossible that they will experience that without contact. … In the case of those who assert that suffering arises anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.

> Pali: Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

[¶43] Ānanda, this one time I was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms. Then I thought: ‘It’s too early to wander for alms in Rājagaha. Why don’t I visit the monastery for the wanderers of other religions?’

> Pali: Ekamidāhaṁ, ānanda, samayaṁ idheva rājagahe viharāmi veḷuvane kalandakanivāpe. Atha khvāhaṁ, ānanda, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ. Tassa mayhaṁ, ānanda, etadahosi: ‘atippago kho tāva rājagahe piṇḍāya carituṁ. Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan’ti.

[¶44] Then I went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, I sat down to one side. …”

> Pali: Atha khvāhaṁ, ānanda, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁ. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, ānanda, te aññatitthiyā paribbājakā etadavocuṁ:

[¶45] (The wanderers asked the Buddha the very same questions, and he gave the same answers.)

> Pali: ‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti. Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti. Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. Idha no āyasmā gotamo kiṁvādī kimakkhāyī? Kathaṁ byākaramānā ca mayaṁ vuttavādino ceva āyasmato gotamassa assāma, na ca āyasmantaṁ gotamaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā’ti?

[¶46] > Pali: Evaṁ vuttāhaṁ, ānanda, te aññatitthiye paribbājake etadavocaṁ: ‘paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ mayā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyāti.

[¶47] > Pali: Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.

[¶48] > Pali: Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī’”ti.

[¶49] “It’s incredible, sir, it’s amazing, how the whole matter is stated with one phrase. Could there be a detailed explanation of this matter that is both deep and appears deep?”

> Pali: “Acchariyaṁ bhante, abbhutaṁ bhante. Yatra hi nāma ekena padena sabbo attho vutto bhavissati. Siyā nu kho, bhante, esevattho vitthārena vuccamāno gambhīro ceva assa gambhīrāvabhāso cā”ti?

[¶50] “Well then, Ānanda, clarify this matter yourself.”

> Pali: “Tena hānanda, taññevettha paṭibhātū”ti.

[¶51] “Sir, suppose they were to ask me: ‘Reverend Ānanda, what is the source, origin, birthplace, and inception of old age and death?’ I’d answer like this: ‘Reverends, rebirth is the source, origin, birthplace, and inception of old age and death.’ That’s how I’d answer such a question.

> Pali: “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘jarāmaraṇaṁ, āvuso ānanda, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavan’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘jarāmaraṇaṁ kho, āvuso, jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātipabhavan’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ.

[¶52] Suppose they were to ask me: ‘What is the source of rebirth?’ I’d answer like this: ‘Continued existence is the source of rebirth.’ That’s how I’d answer such a question.

> Pali: Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘jāti panāvuso ānanda, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ.

[¶53] Suppose they were to ask me: ‘What is the source of continued existence?’ I’d answer like this: ‘Grasping is the source of continued existence.’ That’s how I’d answer such a question.

> Pali: Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘bhavo panāvuso ānanda, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ.

[¶54] Suppose they were to ask me: ‘What is the source of grasping?’ … craving … feeling … Suppose they were to ask me: ‘What is the source of contact?’ I’d answer like this: ‘The six sense fields are the source, origin, birthplace, and inception of contact.’ ‘When the six fields of contact fade away and cease with no residue left behind, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’ That’s how I’d answer such a question.”

> Pali: Sace maṁ, bhante, evaṁ puccheyyuṁ— upādānaṁ panāvuso …pe… taṇhā panāvuso …pe… vedanā panāvuso …pe… sace maṁ, bhante, evaṁ puccheyyuṁ: ‘phasso panāvuso ānanda, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘phasso kho, āvuso, saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanappabhavo’ti. ‘Channaṁ tveva, āvuso, phassāyatanānaṁ asesavirāganirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

[¶55] > Pali: Catutthaṁ.

[¶56] SN 12.25 · With Bhūmija

> Pali: SN 12.25 · Bhūmijasutta

[¶57] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶58] Then in the late afternoon, Venerable Bhūmija came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:

> Pali: Atha kho āyasmā bhūmijo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo āyasmantaṁ sāriputtaṁ etadavoca:

[¶59] “Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them assert that pleasure and pain are made by oneself. Some of them assert that pleasure and pain are made by another. Some of them assert that pleasure and pain are made by both oneself and another. Some of them assert that pleasure and pain arise anomalously, not made by oneself or another. What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?”

> Pali: “Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ sukhadukkhaṁ paññapenti. Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṁ paññapenti. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti. Idha no, āvuso sāriputta, bhagavā kiṁvādī kimakkhāyī, kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?

[¶60] “Reverend, the Buddha has said that pleasure and pain are dependently originated. Dependent on what? Dependent on contact. In speaking like this, you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuttal and criticism.

> Pali: “Paṭiccasamuppannaṁ kho, āvuso, sukhadukkhaṁ vuttaṁ bhagavatā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.

[¶61] Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that pleasure and pain are made by oneself, that’s dependent on contact. … In the case of those who assert that pleasure and pain arise anomalously, not made by oneself or another, that’s also dependent on contact.

> Pali: Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā.

[¶62] Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. … In the case of those who assert that pleasure and pain arise anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.”

> Pali: Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti.

[¶63] Venerable Ānanda heard this discussion between Venerable Sāriputta and Venerable Bhūmija. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

> Pali: Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ imaṁ kathāsallāpaṁ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

[¶64] “Good, good, Ānanda! It’s just as Sāriputta has so rightly explained. I have said that pleasure and pain are dependently originated. Dependent on what? Dependent on contact. In speaking like this, you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.

> Pali: “Sādhu sādhu, ānanda, yathā taṁ sāriputto sammā byākaramāno byākareyya. Paṭiccasamuppannaṁ kho, ānanda, sukhadukkhaṁ vuttaṁ mayā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.

[¶65] Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that pleasure and pain are made by oneself, that’s dependent on contact. … In the case of those who assert that pleasure and pain arise anomalously, not made by oneself or another, that’s also dependent on contact.

> Pali: Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā.

[¶66] Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who assert that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. … In the case of those who assert that pleasure and pain arise anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.

> Pali: Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati.

[¶67] Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But this is only when dependent on ignorance.

> Pali: Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayā ca.

[¶68] By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. Or else others instigate the choice … One instigates the choice after deliberation … Or else one instigates the choice without deliberation …

> Pali: Sāmaṁ vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Asampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.

[¶69] > Pali: Sāmaṁ vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda …pe… asampajāno vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.

[¶70] > Pali: Sāmaṁ vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, ānanda …pe… asampajāno vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.

[¶71] Ignorance is included in all these things. But when ignorance fades away and ceases with no residue left behind, that body, that voice, and that mind no longer exist dependent on which that pleasure and pain arise in oneself. That field does not exist, that ground does not exist, that dimension does not exist, that foundation does not exist, dependent on which that pleasure and pain arise in oneself.”

> Pali: Imesu, ānanda, dhammesu avijjā anupatitā. Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. So mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhan”ti.

[¶72] > Pali: Pañcamaṁ.

[¶73] SN 12.26 · With Upavāṇa

> Pali: SN 12.26 · Upavāṇasutta

[¶74] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶75] Then Venerable Upavāṇa went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upavāṇo bhagavantaṁ etadavoca:

[¶76] “Sir, there are some ascetics and brahmins who assert that suffering is made by oneself. There are some who assert that suffering is made by another. There are some who assert that suffering is made by both oneself and another. There are some who assert that suffering arises anomalously, not made by oneself or another.

> Pali: “Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti. Santi pana, bhante, eke samaṇabrāhmaṇā paraṅkataṁ dukkhaṁ paññapenti. Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. Santi pana, bhante, eke samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti.

[¶77] What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuttal and criticism?”

> Pali: Idha no, bhante, bhagavā kiṁvādī kimakkhāyī kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?

[¶78] “Upavāṇa, I have said that suffering is dependently originated. Dependent on what? Dependent on contact. In speaking like this, you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuttal and criticism.

> Pali: “Paṭiccasamuppannaṁ kho, upavāṇa, dukkhaṁ vuttaṁ mayā. Kiṁ paṭicca? Phassaṁ paṭicca. Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.

[¶79] In the case of those ascetics and brahmins who assert that suffering is made by oneself, that’s dependent on contact. … In the case of those who assert that suffering arises anomalously, not made by oneself or another, that’s also dependent on contact.

> Pali: Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti, tadapi phassapaccayā. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā.

[¶80] In the case of those ascetics and brahmins who assert that suffering is made by oneself, it’s impossible that they will experience that without contact. … In the case of those who assert that suffering arises anomalously, not made by oneself or another, it’s impossible that they will experience that without contact.”

> Pali: Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Yepi te …pe… yepi te …pe… yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti.

[¶81] > Pali: Chaṭṭhaṁ.

[¶82] SN 12.27 · Dependency

> Pali: SN 12.27 · Paccayasutta

[¶83] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶84] “Ignorance is a requirement for choices.

> Pali: “Avijjāpaccayā, bhikkhave, saṅkhārā;

[¶85] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates.

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶86] And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death. Rebirth is the origin of old age and death. When rebirth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: Katamañca, bhikkhave, jarāmaraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko— ayaṁ vuccati jarā. Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo; idaṁ vuccati maraṇaṁ. Iti ayañca jarā idañca maraṇaṁ. Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ. Jātisamudayā jarāmaraṇasamudayo; jātinirodhā jarāmaraṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā. Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

[¶87] And what is rebirth? … And what is continued existence? … And what is grasping? … And what is craving? … And what is feeling? … And what is contact? … And what are the six sense fields? … And what are name and form? … And what is consciousness? …

> Pali: Katamā ca, bhikkhave, jāti …pe… katamo ca, bhikkhave, bhavo … katamañca, bhikkhave, upādānaṁ … katamā ca, bhikkhave, taṇhā … katamā ca, bhikkhave, vedanā … katamo ca, bhikkhave, phasso … katamañca, bhikkhave, saḷāyatanaṁ … katamañca, bhikkhave, nāmarūpaṁ … katamañca, bhikkhave, viññāṇaṁ …?

[¶88] And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices. Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā. Avijjāsamudayā saṅkhārasamudayo; avijjānirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.

[¶89] When a noble disciple thus understands dependency, its origin, its cessation, and the practice that leads to its cessation, that noble disciple is called: ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pressing against the door to freedom from death’.”

> Pali: Yato kho, bhikkhave, ariyasāvako evaṁ paccayaṁ pajānāti, evaṁ paccayasamudayaṁ pajānāti, evaṁ paccayanirodhaṁ pajānāti, evaṁ paccayanirodhagāminiṁ paṭipadaṁ pajānāti. Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.

[¶90] > Pali: Sattamaṁ.

## 4. The Ten Powers · SN 12.28–12.30

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/4/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/4/#p-N

[¶0] SN 12.28 · A Mendicant

> Pali: SN 12.28 · Bhikkhusutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “A mendicant understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation.

> Pali: “Tatra kho …pe… idha, bhikkhave, bhikkhu jarāmaraṇaṁ pajānāti, jarāmaraṇasamudayaṁ pajānāti, jarāmaraṇanirodhaṁ pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, jātiṁ pajānāti …pe… bhavaṁ pajānāti … upādānaṁ pajānāti … taṇhaṁ pajānāti … vedanaṁ pajānāti … phassaṁ pajānāti … saḷāyatanaṁ pajānāti … nāmarūpaṁ pajānāti … viññāṇaṁ pajānāti … saṅkhāre pajānāti, saṅkhārasamudayaṁ pajānāti, saṅkhāranirodhaṁ pajānāti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti.

[¶3] And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death. Rebirth is the origin of old age and death. When rebirth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: Katamañca, bhikkhave, jarāmaraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko— ayaṁ vuccati jarā. Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo; idaṁ vuccati maraṇaṁ. Iti ayañca jarā idañca maraṇaṁ. Idaṁ vuccati, bhikkhave, jarāmaraṇaṁ. Jātisamudayā jarāmaraṇasamudayo; jātinirodhā jarāmaraṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā. Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.

[¶4] And what is rebirth? … And what is continued existence? … And what is grasping? … And what is craving? … feeling … contact … the six sense fields … name and form … consciousness …

> Pali: Katamā ca, bhikkhave, jāti …pe… katamo ca, bhikkhave, bhavo … katamañca, bhikkhave, upādānaṁ … katamā ca, bhikkhave, taṇhā … vedanā … phasso … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ ….

[¶5] And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices. Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā. Avijjāsamudayā saṅkhārasamudayo; avijjānirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.

[¶6] A mendicant understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. This mendicant is called: ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pressing against the door to freedom from death’.”

> Pali: Yato kho, bhikkhave, bhikkhu evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, evaṁ jātiṁ pajānāti …pe… bhavaṁ … upādānaṁ … taṇhaṁ … vedanaṁ … phassaṁ … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhāre … saṅkhārasamudayaṁ … saṅkhāranirodhaṁ … evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti. Ayaṁ vuccati, bhikkhave, bhikkhu diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.

[¶7] > Pali: Aṭṭhamaṁ.

[¶8] SN 12.29 · Ascetics and Brahmins

> Pali: SN 12.29 · Samaṇabrāhmaṇasutta

[¶9] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶10] “There are ascetics and brahmins who don’t completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t completely understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t completely understand choices, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: “Tatra kho …pe… ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ na parijānanti, jarāmaraṇasamudayaṁ na parijānanti, jarāmaraṇanirodhaṁ na parijānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ na parijānanti, jātiṁ na parijānanti …pe… bhavaṁ … upādānaṁ … taṇhaṁ … vedanaṁ … phassaṁ … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhāre … saṅkhārasamudayaṁ … saṅkhāranirodhaṁ … saṅkhāranirodhagāminiṁ paṭipadaṁ na parijānanti. Na mete, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā. Na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶11] There are ascetics and brahmins who completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They completely understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They completely understand choices, their origin, their cessation, and the practice that leads to their cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ parijānanti, jarāmaraṇasamudayaṁ parijānanti, jarāmaraṇanirodhaṁ parijānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ parijānanti, jātiṁ parijānanti …pe… bhavaṁ … upādānaṁ … taṇhaṁ … vedanaṁ … phassaṁ … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhāre parijānanti, saṅkhārasamudayaṁ parijānanti, saṅkhāranirodhaṁ parijānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ parijānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶12] > Pali: Navamaṁ.

[¶13] SN 12.30 · Ascetics and Brahmins (2nd)

> Pali: SN 12.30 · Dutiyasamaṇabrāhmaṇasutta

[¶14] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶15] “Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended old age and death. They don’t understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended choices.

> Pali: “Tatra kho …pe… ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti te vata jarāmaraṇaṁ samatikkamma ṭhassantīti netaṁ ṭhānaṁ vijjati. Jātiṁ nappajānanti …pe… bhavaṁ … upādānaṁ … taṇhaṁ … vedanaṁ … phassaṁ … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti te vata saṅkhāre samatikkamma ṭhassantīti netaṁ ṭhānaṁ vijjati.

[¶16] There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s possible that they will abide having transcended old age and death. They understand rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … They understand choices, their origin, their cessation, and the practice that leads to their cessation. It’s possible that they will abide having transcended choices.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti te vata jarāmaraṇaṁ samatikkamma ṭhassantīti ṭhānametaṁ vijjati. Jātiṁ pajānanti …pe… bhavaṁ … upādānaṁ … taṇhaṁ … vedanaṁ … phassaṁ … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti. Te vata saṅkhāre samatikkamma ṭhassantīti ṭhānametaṁ vijjatī”ti.

[¶17] > Pali: Dasamaṁ.

[¶18] > Pali: Dasabalavaggo tatiyo.

[¶19] > Pali: Tassuddānaṁ

[¶20] > Pali: Dve dasabalā upanisā ca,
Aññatitthiyabhūmijo;
Upavāṇo paccayo bhikkhu,
Dve ca samaṇabrāhmaṇāti.

## 5. Kaḷāra the Aristocrat · SN 12.31–12.35

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/5/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/5/#p-N

[¶0] SN 12.31 · What Has Come to Be

> Pali: SN 12.31 · Bhūtasutta

[¶1] At one time the Buddha was staying near Sāvatthī.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati.

[¶2] Then the Buddha said to Venerable Sāriputta, “Sāriputta, this was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’:

> Pali: Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: “vuttamidaṁ, sāriputta, pārāyane ajitapañhe:

[¶3] ‘There are those who have appraised the teaching,
and many kinds of trainees here.
Now you, being alert, are asked
to tell me their behavior, good fellow.’

> Pali: ‘Ye ca saṅkhātadhammāse,
ye ca sekkhā puthū idha;
Tesaṁ me nipako iriyaṁ,
puṭṭho pabrūhi mārisā’ti.

[¶4] How should we see the detailed meaning of this brief statement?”

> Pali: Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti?

[¶5] When he said this, Sāriputta kept silent.

> Pali: Evaṁ vutte, āyasmā sāriputto tuṇhī ahosi.

[¶6] For a second time …

> Pali: Dutiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi …pe… dutiyampi kho āyasmā sāriputto tuṇhī ahosi.

[¶7] For a third time …

> Pali: Tatiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: “vuttamidaṁ, sāriputta, pārāyane ajitapañhe:

[¶8] > Pali: ‘Ye ca saṅkhātadhammāse,
ye ca sekkhā puthū idha;
Tesaṁ me nipako iriyaṁ,
puṭṭho pabrūhi mārisā’ti.

[¶9] Sāriputta kept silent.

> Pali: Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? Tatiyampi kho āyasmā sāriputto tuṇhī ahosi.

[¶10] “Sāriputta, do you see that this has come to be?”

> Pali: “Bhūtamidanti, sāriputta, passasī”ti?

[¶11] “Sir, one truly sees with right wisdom that this has come to be. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what has come to be. One truly sees with right wisdom that it came to be with that as fuel. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding the fuel for its origination. One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease. Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what is liable to cease. In this way one is a trainee.

> Pali: “Bhūtamidanti, bhante, yathābhūtaṁ sammappaññāya passati. Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati. Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṁ kho, bhante, sekkho hoti.

[¶12] And how, sir, has one appraised the teaching? Sir, one truly sees with right wisdom that this has come to be. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what has come to be. One truly sees with right wisdom that it came to be with that as fuel. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding the fuel for its origination. One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease. Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what is liable to cease. In this way one has appraised the teaching.

> Pali: Kathañca, bhante, saṅkhātadhammo hoti? Bhūtamidanti, bhante, yathābhūtaṁ sammappaññāya passati. Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati. Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti. Evaṁ kho, bhante, saṅkhātadhammo hoti.

[¶13] Sir, regarding what was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’:

> Pali: Iti kho, bhante, yaṁ taṁ vuttaṁ pārāyane ajitapañhe:

[¶14] ‘There are those who have appraised the teaching,
and many kinds of trainees here.
Now you, being alert, are asked
to tell me their behavior, good fellow.’

> Pali: ‘Ye ca saṅkhātadhammāse,
ye ca sekkhā puthū idha;
Tesaṁ me nipako iriyaṁ,
puṭṭho pabrūhi mārisā’ti.

[¶15] This is how I understand the detailed meaning of what was said in brief.”

> Pali: Imassa khvāhaṁ, bhante, saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.

[¶16] “Good, good, Sāriputta! (The Buddha repeated all of Sāriputta’s explanation, concluding:)

> Pali: “Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṁ sammappaññāya passati. Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati. Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṁ kho, sāriputta, sekkho hoti.

[¶17] > Pali: Kathañca, sāriputta, saṅkhātadhammo hoti? Bhūtamidanti, sāriputta, yathābhūtaṁ sammappaññāya passati. Bhūtamidanti yathābhūtaṁ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhārasambhavanti yathābhūtaṁ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṁ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati. Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññā disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti. Evaṁ kho, sāriputta, saṅkhātadhammo hoti. Iti kho, sāriputta, yaṁ taṁ vuttaṁ pārāyane ajitapañhe:

[¶18] > Pali: ‘Ye ca saṅkhātadhammāse,
ye ca sekkhā puthū idha;
Tesaṁ me nipako iriyaṁ,
puṭṭho pabrūhi mārisā’ti.

[¶19] This is how to see the detailed meaning of what was said in brief.”

> Pali: Imassa kho, sāriputta, saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.

[¶20] > Pali: Paṭhamaṁ.

[¶21] SN 12.32 · With Kaḷāra the Aristocrat

> Pali: SN 12.32 · Kaḷārasutta

[¶22] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶23] Then the mendicant Kaḷāra the Aristocrat went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him, “Reverend Sāriputta, the mendicant Phagguna of the Top-Knot has resigned the training and returned to a lesser life.”

> Pali: Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṁ sāriputtaṁ etadavoca: “moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṁ paccakkhāya hīnāyāvatto”ti.

[¶24] “That venerable mustn’t have gained any solace in this teaching and training.”

> Pali: “Na hi nūna so āyasmā imasmiṁ dhammavinaye assāsamalatthā”ti.

[¶25] “Well then, has Venerable Sāriputta found solace in this teaching and training?”

> Pali: “Tena hāyasmā sāriputto imasmiṁ dhammavinaye assāsaṁ patto”ti?

[¶26] “Reverend, I have no uncertainty.”

> Pali: “Na khvāhaṁ, āvuso, kaṅkhāmī”ti.

[¶27] “But what of the future?”

> Pali: “Āyatiṁ, panāvuso”ti?

[¶28] “I have no doubt.”

> Pali: “Na khvāhaṁ, āvuso, vicikicchāmī”ti.

[¶29] Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Sāriputta has declared enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

> Pali: Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṁ etadavoca: “āyasmatā, bhante, sāriputtena aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti.

[¶30] So the Buddha addressed one of the monks, “Please, monk, in my name tell Sāriputta that the Teacher summons him.”

> Pali: Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi: ‘satthā taṁ, āvuso sāriputta, āmantetī’”ti.

[¶31] “Yes, sir,” that monk replied. He went to Sāriputta and said to him, “Reverend Sāriputta, the Teacher summons you.”

> Pali: “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: “satthā taṁ, āvuso sāriputta, āmantetī”ti.

[¶32] “Yes, reverend,” replied Sāriputta. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Sāriputta, is it really true that you have declared enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place”’?”

> Pali: “Evaṁ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: “saccaṁ kira tayā, sāriputta, aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti?

[¶33] “Sir, I did not state the matter in these words and phrases.”

> Pali: “Na kho, bhante, etehi padehi etehi byañjanehi attho vutto”ti.

[¶34] “Sāriputta, no matter how a gentleman declares enlightenment, what he has declared should be regarded as such.”

> Pali: “Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṁ byākaroti, atha kho byākataṁ byākatato daṭṭhabban”ti.

[¶35] “Sir, did I not also say that I did not state the matter in these words and phrases?”

> Pali: “Nanu ahampi, bhante, evaṁ vadāmi: ‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti.

[¶36] “Sāriputta, suppose they were to ask you: ‘But Reverend Sāriputta, how have you known and seen so that you’ve declared enlightenment: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’ How would you answer?”

> Pali: “Sace taṁ, sāriputta, evaṁ puccheyyuṁ: ‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?

[¶37] “Sir, if they were to ask me this, I would answer: ‘Reverends, when the source of rebirth ended, I knew “it is ended”. Knowing it is ended, I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ That’s how I’d answer such a question.”

> Pali: “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti; evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘yaṁnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṁ khīṇāmhīti viditaṁ. Khīṇāmhīti viditvā— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

[¶38] “But Sāriputta, suppose they were to ask you: ‘But what is the source, origin, birthplace, and inception of rebirth?’ How would you answer?”

> Pali: “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? Evaṁ puṭṭho taṁ, sāriputta, kinti byākareyyāsī”ti?

[¶39] “Sir, if they were to ask me this, I would answer: ‘Continued existence is the source, origin, birthplace, and inception of rebirth.’ That’s how I’d answer such a question.”

> Pali: “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

[¶40] “But Sāriputta, suppose they were to ask you: ‘What is the source of continued existence?’ How would you answer?”

> Pali: “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?

[¶41] “Sir, if they were to ask me this, I’d answer: ‘Grasping is the source of continued existence.’ That’s how I’d answer such a question.”

> Pali: “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

[¶42] “But Sāriputta, suppose they were to ask you: ‘What is the source of grasping?’ … But Sāriputta, suppose they were to ask you: ‘What is the source of craving?’ How would you answer?”

> Pali: “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘upādānaṁ panāvuso …pe… sace pana taṁ, sāriputta, evaṁ puccheyyuṁ— taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?

[¶43] “Sir, if they were to ask me this, I’d answer: ‘Feeling is the source of craving.’ That’s how I’d answer such a question.”

> Pali: “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

[¶44] “But Sāriputta, suppose they were to ask you: ‘But how have you known and seen so that the relishing of feelings is no longer present?’ How would you answer?”

> Pali: “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti. Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?

[¶45] “Sir, if they were to ask me this, I’d answer: ‘Reverends, there are three feelings. What three? Pleasant, painful, and neutral feeling. These three feelings are impermanent, and what’s impermanent is suffering. When I understood this, the relishing of feelings was no longer present.’ That’s how I’d answer such a question.”

> Pali: “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘tisso kho imā, āvuso, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā kho, āvuso, tisso vedanā aniccā. Yadaniccaṁ taṁ dukkhanti viditaṁ, yā vedanāsu nandī sā na upaṭṭhāsī’ti. Evaṁ, puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

[¶46] “Good, good, Sāriputta! The same point may also be briefly explained in this way: ‘Suffering includes whatever is felt.’

> Pali: “Sādhu sādhu, sāriputta. Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṅkhittena veyyākaraṇāya: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti.

[¶47] But Sāriputta, suppose they were to ask you: ‘But Reverend, how have you been liberated that you declare enlightenment: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”?’ How would you answer?”

> Pali: “Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: ‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti? Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti?

[¶48] “Sir, if they were to ask me this, I’d answer: ‘Because of an inner release with the ending of all grasping, I live mindfully so that defilements don’t defile me and I don’t look down on myself.’ That’s how I’d answer such a question.”

> Pali: “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: ‘ajjhattaṁ vimokkhā khvāhaṁ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṁ viharantaṁ āsavā nānussavanti, attānañca nāvajānāmī’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

[¶49] “Good, good, Sāriputta! The same point may also be briefly explained in this way: ‘I have no uncertainty regarding the defilements spoken of by the ascetic. I have no doubt that I’ve given them up.’”

> Pali: “Sādhu sādhu, sāriputta. Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya— ye āsavā samaṇena vuttā tesvāhaṁ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti.

[¶50] That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

> Pali: Idamavoca bhagavā. Idaṁ vatvā sugato uṭṭhāyāsanā vihāraṁ pāvisi.

[¶51] Then, not long after the Buddha left, Venerable Sāriputta said to the mendicants, “Reverends, the Buddha asked me the first question without letting me know beforehand, so I hesitated. But when the Buddha agreed with my answer, I thought: ‘If the Buddha were to question me all day on this matter in different words and ways, I could answer all day with different words and ways. If he were to question me all night, all day and night, for two days and nights, for three, four, five, six, or seven days and nights, I could answer in different words and ways for seven days and nights.’”

> Pali: Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: “pubbe appaṭisaṁviditaṁ maṁ, āvuso, bhagavā paṭhamaṁ pañhaṁ apucchi, tassa me ahosi dandhāyitattaṁ. Yato ca kho me, āvuso, bhagavā paṭhamaṁ pañhaṁ anumodi, tassa mayhaṁ, āvuso, etadahosi— divasañcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi. Rattiñcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi. Rattindivaṁ cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattindivampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi. Dve rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… dve rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… tīṇi rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… tīṇi rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… cattāri rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… cattāri rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… pañca rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… pañca rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… cha rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya …pe… cha rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ …pe… satta rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehī”ti.

[¶52] Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Sāriputta has roared his lion’s roar!” (And he told the Buddha all that Sāriputta had said.)

> Pali: Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṁ etadavoca: “āyasmatā, bhante, sāriputtena sīhanādo nadito— pubbe appaṭisaṁviditaṁ maṁ, āvuso, bhagavā paṭhamaṁ pañhaṁ apucchi, tassa me ahosi dandhāyitattaṁ. Yato ca kho me, āvuso, bhagavā paṭhamaṁ pañhaṁ anumodi, tassa mayhaṁ, āvuso, etadahosi— divasañcepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi; rattiñcepi …pe… rattindivañcepi maṁ bhagavā …pe… dve rattindivāni cepi maṁ bhagavā …pe… tīṇi … cattāri … pañca … cha … satta rattindivāni cepi maṁ bhagavā etamatthaṁ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṁ bhagavato etamatthaṁ byākareyyaṁ aññamaññehi padehi aññamaññehi pariyāyehī”ti.

[¶53] “Mendicant, Sāriputta has clearly penetrated the principle of the teachings, so that he could answer any questions I might ask him in different words and ways up to the seventh day and night.”

> Pali: “Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṁ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi. Rattiṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṁ byākareyya …pe… rattindivaṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, rattindivampi me sāriputto etamatthaṁ byākareyya … dve rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, dve rattindivānipi me sāriputto etamatthaṁ byākareyya … tīṇi rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, tīṇi rattindivānipi me sāriputto etamatthaṁ byākareyya … cattāri rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, cattāri rattindivānipi me sāriputto etamatthaṁ byākareyya … pañca rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, pañca rattindivānipi me sāriputto etamatthaṁ byākareyya … cha rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, cha rattindivānipi me sāriputto etamatthaṁ byākareyya … satta rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṁ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī”ti.

[¶54] > Pali: Dutiyaṁ.

[¶55] SN 12.33 · Grounds for Knowledge

> Pali: SN 12.33 · Ñāṇavatthusutta

[¶56] At Sāvatthī.

> Pali: Sāvatthiyaṁ …

[¶57] “Mendicants, I will teach forty-four grounds for knowledge. Listen and apply your mind well, I will speak.”

> Pali: “Catucattārīsaṁ vo, bhikkhave, ñāṇavatthūni desessāmi, taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶58] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶59] “And what are the forty-four grounds for knowledge? Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, and knowledge of the practice that leads to the cessation of old age and death. Knowledge of rebirth … Knowledge of continued existence … Knowledge of grasping … Knowledge of craving … Knowledge of feeling … Knowledge of contact … Knowledge of the six sense fields … Knowledge of name and form … Knowledge of consciousness … Knowledge of choices, knowledge of the origin of choices, knowledge of the cessation of choices, and knowledge of the practice that leads to the cessation of choices. These are called the forty-four grounds for knowledge.

> Pali: “Katamāni, bhikkhave, catucattārīsaṁ ñāṇavatthūni? Jarāmaraṇe ñāṇaṁ, jarāmaraṇasamudaye ñāṇaṁ, jarāmaraṇanirodhe ñāṇaṁ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṁ; jātiyā ñāṇaṁ, jātisamudaye ñāṇaṁ, jātinirodhe ñāṇaṁ, jātinirodhagāminiyā paṭipadāya ñāṇaṁ; bhave ñāṇaṁ, bhavasamudaye ñāṇaṁ, bhavanirodhe ñāṇaṁ, bhavanirodhagāminiyā paṭipadāya ñāṇaṁ; upādāne ñāṇaṁ, upādānasamudaye ñāṇaṁ, upādānanirodhe ñāṇaṁ, upādānanirodhagāminiyā paṭipadāya ñāṇaṁ; taṇhāya ñāṇaṁ, taṇhāsamudaye ñāṇaṁ, taṇhānirodhe ñāṇaṁ, taṇhānirodhagāminiyā paṭipadāya ñāṇaṁ; vedanāya ñāṇaṁ, vedanāsamudaye ñāṇaṁ, vedanānirodhe ñāṇaṁ, vedanānirodhagāminiyā paṭipadāya ñāṇaṁ; phasse ñāṇaṁ …pe… saḷāyatane ñāṇaṁ … nāmarūpe ñāṇaṁ … viññāṇe ñāṇaṁ … saṅkhāresu ñāṇaṁ, saṅkhārasamudaye ñāṇaṁ, saṅkhāranirodhe ñāṇaṁ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ. Imāni vuccanti, bhikkhave, catucattārīsaṁ ñāṇavatthūni.

[¶60] And what is old age and death? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death.

> Pali: Katamañca, bhikkhave, jarāmaraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, ayaṁ vuccati jarā. Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo. Idaṁ vuccati maraṇaṁ. Iti ayañca jarā, idañca maraṇaṁ; idaṁ vuccati, bhikkhave, jarāmaraṇaṁ.

[¶61] Rebirth is the origin of old age and death. When rebirth ceases, old age and death cease. The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: Jātisamudayā jarāmaraṇasamudayo; jātinirodhā jarāmaraṇanirodho; ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶62] A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the teaching. With this teaching that is seen, understood, immediately attained, and fathomed, they apply the method to the past and future.

> Pali: Yato kho, bhikkhave, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ. So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṁ neti.

[¶63] Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.

> Pali: Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā jarāmaraṇaṁ abbhaññaṁsu, jarāmaraṇasamudayaṁ abbhaññaṁsu, jarāmaraṇanirodhaṁ abbhaññaṁsu, jarāmaraṇanirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi.

[¶64] Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. This is their inferential knowledge.

> Pali: Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā jarāmaraṇaṁ abhijānissanti, jarāmaraṇasamudayaṁ abhijānissanti, jarāmaraṇanirodhaṁ abhijānissanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahīti. Idamassa anvaye ñāṇaṁ.

[¶65] A noble disciple has purified and cleansed these two knowledges— knowledge of the teaching and inferential knowledge. When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pressing against the door to freedom from death’.

> Pali: Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni— dhamme ñāṇañca anvaye ñāṇañca. Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipīti.

[¶66] And what is rebirth? … And what is continued existence? … And what is grasping? … And what is craving? … And what is feeling? … And what is contact? … And what are the six sense fields? … And what are name and form? … And what is consciousness? … And what are choices? There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.

> Pali: Katamā ca, bhikkhave, jāti … katamo ca, bhikkhave, bhavo … katamañca, bhikkhave, upādānaṁ … katamā ca, bhikkhave, taṇhā … katamā ca, bhikkhave, vedanā … katamo ca, bhikkhave, phasso … katamañca, bhikkhave, saḷāyatanaṁ … katamañca, bhikkhave, nāmarūpaṁ … katamañca, bhikkhave, viññāṇaṁ … katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti. Ime vuccanti, bhikkhave, saṅkhārā.

[¶67] Ignorance is the origin of choices. When ignorance ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

> Pali: Avijjāsamudayā saṅkhārasamudayo; avijjānirodhā saṅkhāranirodho; ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶68] A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the teaching. With this teaching that is seen, understood, immediately attained, and fathomed, they apply the method to the past and future.

> Pali: Yato kho, bhikkhave, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ. So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṁ neti.

[¶69] Whatever ascetics and brahmins in the past directly knew choices, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.

> Pali: Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṁsu, saṅkhārasamudayaṁ abbhaññaṁsu, saṅkhāranirodhaṁ abbhaññaṁsu, saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi.

[¶70] Whatever ascetics and brahmins in the future will directly know choices, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now. This is their inferential knowledge.

> Pali: Ye hipi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṁ abhijānissanti, saṅkhāranirodhaṁ abhijānissanti, saṅkhāranirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahi. Idamassa anvaye ñāṇaṁ.

[¶71] A noble disciple has purified and cleansed these two knowledges— knowledge of the teaching and inferential knowledge. When a noble disciple has done this, they’re one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pressing against the door to freedom from death’.”

> Pali: Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni— dhamme ñāṇañca anvaye ñāṇañca. Ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.

[¶72] > Pali: Tatiyaṁ.

[¶73] SN 12.34 · Grounds for Knowledge (2nd)

> Pali: SN 12.34 · Dutiyañāṇavatthusutta

[¶74] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶75] “Mendicants, I will teach seventy-seven grounds for knowledge. Listen and apply your mind well, I will speak.”

> Pali: “Sattasattari vo, bhikkhave, ñāṇavatthūni desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶76] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶77] “And what are the seventy-seven grounds for knowledge? The knowledge that rebirth is a requirement for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death. Also regarding the past: the knowledge that rebirth is a requirement for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death. Also regarding the future: the knowledge that rebirth is a requirement for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death. And also their knowledge that even this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease.

> Pali: “Katamāni, bhikkhave, sattasattari ñāṇavatthūni? Jātipaccayā jarāmaraṇanti ñāṇaṁ; asati jātiyā natthi jarāmaraṇanti ñāṇaṁ; atītampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ; anāgatampi addhānaṁ jātipaccayā jarāmaraṇanti ñāṇaṁ, asati jātiyā natthi jarāmaraṇanti ñāṇaṁ; yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ.

[¶78] The knowledge that continued existence is a requirement for rebirth … The knowledge that ignorance is a requirement for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. Also regarding the past: the knowledge that ignorance is a requirement for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. Also regarding the future: the knowledge that ignorance is a requirement for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. And also their knowledge that even this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease. These are called the seventy-seven grounds for knowledge.”

> Pali: Bhavapaccayā jātīti ñāṇaṁ …pe… upādānapaccayā bhavoti ñāṇaṁ … taṇhāpaccayā upādānanti ñāṇaṁ … vedanāpaccayā taṇhāti ñāṇaṁ … phassapaccayā vedanāti ñāṇaṁ … saḷāyatanapaccayā phassoti ñāṇaṁ … nāmarūpapaccayā saḷāyatananti ñāṇaṁ … viññāṇapaccayā nāmarūpanti ñāṇaṁ … saṅkhārapaccayā viññāṇanti ñāṇaṁ; avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; atītampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; anāgatampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ. Imāni vuccanti, bhikkhave, sattasattari ñāṇavatthūnī”ti.

[¶79] > Pali: Catutthaṁ.

[¶80] SN 12.35 · Ignorance is a Requirement

> Pali: SN 12.35 · Avijjāpaccayasutta

[¶81] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶82] “Ignorance is a requirement for choices.

> Pali: “Avijjāpaccayā, bhikkhave, saṅkhārā;

[¶83] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates.”

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

[¶84] When this was said, one of the mendicants said to the Buddha, “What are old age and death, sir, and who do they belong to?”

> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “‘katamaṁ nu kho, bhante, jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti?

[¶85] “That’s not a cogent question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Rebirth is a requirement for old age and death.’”

> Pali: ‘No kallo pañho’ti bhagavā avoca, ‘katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ aññassa ca panidaṁ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘jātipaccayā jarāmaraṇan’”ti.

[¶86] “What is rebirth, sir, and who does it belong to?”

> Pali: “Katamā nu kho, bhante, jāti, kassa ca panāyaṁ jātī”ti?

[¶87] “That’s not a cogent question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Continued existence is a requirement for rebirth.’”

> Pali: “No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṁ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘bhavapaccayā jātī’”ti.

[¶88] “What is continued existence, sir, and who is it for?”

> Pali: “Katamo nu kho, bhante, bhavo, kassa ca panāyaṁ bhavo”ti?

[¶89] “That’s not a cogent question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Grasping is a requirement for continued existence.’ … ‘Craving is a requirement for grasping.’ … ‘Feeling is a requirement for craving.’ … ‘Contact is a requirement for feeling.’ … ‘The six sense fields are requirements for contact.’ … ‘Name and form are requirements for the six sense fields.’ … ‘Consciousness is a requirement for name and form.’ … ‘Choices are a requirement for consciousness.’”

> Pali: “No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṁ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘upādānapaccayā bhavo’ti …pe… ‘taṇhāpaccayā upādānanti … vedanāpaccayā taṇhāti … phassapaccayā vedanāti … saḷāyatanapaccayā phassoti … nāmarūpapaccayā saḷāyatananti … viññāṇapaccayā nāmarūpanti … saṅkhārapaccayā viññāṇan’”ti.

[¶90] “What are choices, sir, and who do they belong to?”

> Pali: “Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti?

[¶91] “That’s not a cogent question,” said the Buddha. “You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. Mendicant, if you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices.’

> Pali: “No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. Taṁ jīvaṁ taṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; aññaṁ jīvaṁ aññaṁ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā’”ti.

[¶92] When ignorance fades away and ceases with no residue left behind, then any twists, ducks, and dodges are given up: ‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are one and the same’, or ‘the soul is one thing, the body another.’ These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: “Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.

[¶93] When ignorance fades away and ceases no residue left behind, then any twists, ducks, and dodges are given up: ‘What is rebirth, and who does it belong to?’ or ‘rebirth is one thing, who it belongs to is another’, or ‘the soul and the body are one and the same’, or ‘the soul is one thing, the body another.’ These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamā jāti, kassa ca panāyaṁ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṁ jāti’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.

[¶94] When ignorance fades away and ceases no residue left behind, then any twists, ducks, and dodges are given up: ‘What is continued existence …’ ‘What is grasping …’ ‘What is craving …’ ‘What is feeling …’ ‘What is contact …’ ‘What are the six sense fields …’ ‘What are name and form …’ ‘What is consciousness …’

> Pali: Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. Katamo bhavo …pe… katamaṁ upādānaṁ … katamā taṇhā … katamā vedanā … katamo phasso … katamaṁ saḷāyatanaṁ … katamaṁ nāmarūpaṁ … katamaṁ viññāṇaṁ …pe….

[¶95] When ignorance fades away and ceases no residue left behind, then any twists, ducks, and dodges are given up: ‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are one and the same’, or ‘the soul is one thing, the body another.’ These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

> Pali: Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammānī”ti.

[¶96] > Pali: Pañcamaṁ.

## 6. Kaḷāra the Aristocrat · SN 12.36–12.40

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/6/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/6/#p-N

[¶0] SN 12.36 · Ignorance is a Requirement (2nd)

> Pali: SN 12.36 · Dutiyaavijjāpaccayasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Ignorance is a requirement for choices.

> Pali: “Avijjāpaccayā, bhikkhave, saṅkhārā;

[¶3] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates.

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶4] Mendicants, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. If you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Rebirth is a requirement for old age and death.’

> Pali: ‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. ‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. ‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘jātipaccayā jarāmaraṇan’ti.

[¶5] ‘What is rebirth …’ ‘What is continued existence …’ ‘What is grasping …’ ‘What is craving …’ ‘What is feeling …’ ‘What is contact …’ ‘What are the six sense fields …’ ‘What are name and form …’ ‘What is consciousness …’ You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. If you have the view that the soul and the body are one and the same, there is no living of the spiritual life. If you have the view that the soul is one thing, the body another, there is no living of the spiritual life. Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices.’

> Pali: Katamā jāti …pe… katamo bhavo … katamaṁ upādānaṁ … katamā taṇhā … katamā vedanā … katamo phasso … katamaṁ saḷāyatanaṁ … katamaṁ nāmarūpaṁ … katamaṁ viññāṇaṁ … katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. ‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. ‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā’ti.

[¶6] When ignorance fades away and ceases with no residue left behind, then any twists, ducks, and dodges are given up: ‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are one and the same’, or ‘the soul is one thing, the body another’. These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamaṁ jarāmaraṇaṁ, kassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘aññaṁ jarāmaraṇaṁ, aññassa ca panidaṁ jarāmaraṇaṁ’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.

[¶7] When ignorance fades away and ceases with no residue left behind, then any twists, ducks, and dodges are given up: ‘What is rebirth …’ ‘What is continued existence …’ ‘What is grasping …’ ‘What is craving …’ ‘What is feeling …’ ‘What is contact …’ ‘What are the six sense fields …’ ‘What are name and form …’ ‘What is consciousness …’ ‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are one and the same’, or ‘the soul is one thing, the body another’. These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

> Pali: Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. Katamā jāti …pe… katamo bhavo … katamaṁ upādānaṁ … katamā taṇhā … katamā vedanā … katamo phasso … katamaṁ saḷāyatanaṁ … katamaṁ nāmarūpaṁ … katamaṁ viññāṇaṁ … ‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammānī”ti.

[¶8] > Pali: Chaṭṭhaṁ.

[¶9] SN 12.37 · Not Yours

> Pali: SN 12.37 · Natumhasutta

[¶10] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶11] “Mendicants, this body doesn’t belong to you or to anyone else. It’s old deeds, and should be seen as produced by choices and intentions, as something to be felt.

> Pali: “Nāyaṁ, bhikkhave, kāyo tumhākaṁ napi aññesaṁ. Purāṇamidaṁ, bhikkhave, kammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ.

[¶12] A learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘So, when this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: Ignorance is a requirement for choices.

> Pali: Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti: ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— avijjāpaccayā saṅkhārā;

[¶13] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

[¶14] > Pali: Sattamaṁ.

[¶15] SN 12.38 · Intention

> Pali: SN 12.38 · Cetanāsutta

[¶16] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶17] “Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is regeneration into a new state of existence in the future. When there is regeneration into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

> Pali: “Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti. Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶18] If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is regeneration into a new state of existence in the future. When there is regeneration into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

> Pali: No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti. Āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶19] If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. With no support, consciousness is not established. When consciousness is not established and doesn’t grow, there’s no regeneration into a new state of existence in the future. When there is no regeneration into a new state of existence in the future, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering ceases.”

> Pali: Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā. Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṁ punabbhavābhinibbatti na hoti. Āyatiṁ punabbhavābhinibbattiyā asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶20] > Pali: Aṭṭhamaṁ.

[¶21] SN 12.39 · Intention (2nd)

> Pali: SN 12.39 · Dutiyacetanāsutta

[¶22] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶23] “Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, name and form are conceived. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. … craving … grasping … continued existence … rebirth … old age and death, sorrow, lamentation, pain, sadness, and distress come to be. That is how this entire mass of suffering originates.

> Pali: “Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṁ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. Nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso; phassapaccayā vedanā …pe… taṇhā … upādānaṁ … bhavo … jāti … jarāmaraṇaṁ … sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶24] If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, name and form are conceived. Name and form are requirements for the six sense fields. … That is how this entire mass of suffering originates.

> Pali: No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṁ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. Nāmarūpapaccayā saḷāyatanaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶25] If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. With no support, consciousness is not established. When consciousness is not established and doesn’t grow, name and form are not conceived. When name and form cease, the six sense fields cease. … That is how this entire mass of suffering ceases.”

> Pali: Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā. Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti. Nāmarūpanirodhā saḷāyatananirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶26] > Pali: Navamaṁ.

[¶27] SN 12.40 · Intention (3rd)

> Pali: SN 12.40 · Tatiyacetanāsutta

[¶28] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶29] “Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is an inclination. When there is an inclination, there is coming and going. When there is coming and going, there is passing away and reappearing. When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

> Pali: “Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti. Natiyā sati āgatigati hoti. Āgatigatiyā sati cutūpapāto hoti. Cutūpapāte sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶30] If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. When this support exists, consciousness becomes established. When consciousness is established and grows, there is an inclination. When there is an inclination, there is coming and going. When there is coming and going, there is passing away and reappearing. When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

> Pali: No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṁ patiṭṭhite viññāṇe virūḷhe nati hoti. Natiyā sati āgatigati hoti. Āgatigatiyā sati cutūpapāto hoti. Cutūpapāte sati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶31] If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. With no support, consciousness is not established. When consciousness is not established and doesn’t grow, there’s no inclination. When there’s no inclination, there’s no coming and going. When there’s no coming and going, there’s no passing away and reappearing. When there’s no passing away and reappearing, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering ceases.”

> Pali: Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā. Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhite viññāṇe avirūḷhe nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati āyatiṁ jāti jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶32] > Pali: Dasamaṁ.

[¶33] > Pali: Kaḷārakhattiyavaggo catuttho.

[¶34] > Pali: Tassuddānaṁ

[¶35] > Pali: Bhūtamidaṁ kaḷārañca,
duve ca ñāṇavatthūni;
Avijjāpaccayā ca dve,
natumhā cetanā tayoti.

## 7. Householders · SN 12.41–12.50

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/7/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/7/#p-N

[¶0] SN 12.41 · Fears and Enmities

> Pali: SN 12.41 · Pañcaverabhayasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

> Pali: Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶3] “Householder, when a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

> Pali: “Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’ti.

[¶4] What are the five fears and enmities they have quelled? Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. That fear and enmity is quelled for anyone who refrains from killing living creatures.

> Pali: Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṁ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

[¶5] Anyone who steals brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. That fear and enmity is quelled for anyone who refrains from stealing.

> Pali: Yaṁ, gahapati, adinnādāyī adinnādānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, adinnādānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

[¶6] Anyone who commits sexual misconduct brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. That fear and enmity is quelled for anyone who refrains from sexual misconduct.

> Pali: Yaṁ, gahapati, kāmesumicchācārī kāmesumicchācārapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, kāmesumicchācārā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

[¶7] Anyone who lies brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. That fear and enmity is quelled for anyone who refrains from lying.

> Pali: Yaṁ, gahapati, musāvādī musāvādapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, musāvādā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

[¶8] Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. That fear and enmity is quelled for anyone who refrains from beer, wine, and liquor intoxicants. These are the five fears and enmities they have quelled.

> Pali: Yaṁ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedayati, surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.

[¶9] What are the four factors of stream-entry that they possess? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

> Pali: Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

[¶10] They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

> Pali: Dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.

[¶11] They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

> Pali: Saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.

[¶12] And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they possess.

> Pali: Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

[¶13] And what is the noble system that they have clearly seen and penetrated with wisdom? A noble disciple carefully and rationally applies the mind to dependent origination itself: ‘So, when this exists, that comes to be; when this doesn’t exist, that is not. Due to the arising of this, that arises; due to the cessation of this, that ceases. Ignorance is a requirement for choices.

> Pali: Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti: ‘iti imasmiṁ sati idaṁ hoti, imasmiṁ asati idaṁ na hoti; imassuppādā idaṁ uppajjati, imassa nirodhā idaṁ nirujjhati. Yadidaṁ avijjāpaccayā saṅkhārā;

[¶14] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’ This is the noble system that they have clearly seen and penetrated with wisdom.

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

[¶15] When a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

> Pali: Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.

[¶16] > Pali: Paṭhamaṁ.

[¶17] SN 12.42 · Fears and Enmities (2nd)

> Pali: SN 12.42 · Dutiyapañcaverabhayasutta

[¶18] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶19] “Mendicants, when a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

> Pali: “Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi …pe… avinipātadhammo niyato sambodhiparāyano’ti.

[¶20] What are the five fears and enmities they have quelled? Killing living creatures … stealing … sexual misconduct … lying … consuming intoxicants of beer, wine, and liquor … These are the five fears and enmities they have quelled.

> Pali: Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṁ, bhikkhave, pāṇātipātī …pe… yaṁ, bhikkhave, adinnādāyī … yaṁ, bhikkhave, kāmesumicchācārī … yaṁ, bhikkhave, musāvādī … yaṁ, bhikkhave, surāmerayamajjapamādaṭṭhāyī …pe… imāni pañca bhayāni verāni vūpasantāni honti.

[¶21] What are the four factors of stream-entry that they possess? It’s when a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … and their ethical conduct is loved by the noble ones. These are the four factors of stream-entry that they possess.

> Pali: Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, bhikkhave, ariyasāvako buddhe …pe… dhamme … saṅghe … ariyakantehi sīlehi samannāgato hoti. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

[¶22] And what is the noble system that they have clearly seen and penetrated with wisdom? A noble disciple carefully and rationally applies the mind to dependent origination itself … This is the noble system that they have clearly seen and penetrated with wisdom.

> Pali: Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṁ yoniso manasi karoti …pe… ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

[¶23] When a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

> Pali: Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.

[¶24] > Pali: Dutiyaṁ.

[¶25] SN 12.43 · Suffering

> Pali: SN 12.43 · Dukkhasutta

[¶26] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶27] “Mendicants, I will teach you the origin and disappearance of suffering. Listen and apply your mind well, I will speak.”

> Pali: “Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶28] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶29] “And what, mendicants, is the origin of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. … This is the origin of suffering.

> Pali: “Katamo ca, bhikkhave, dukkhassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṁ kho, bhikkhave, dukkhassa samudayo.

[¶30] Ear consciousness arises dependent on the ear and sounds. … Nose consciousness arises dependent on the nose and smells. … Tongue consciousness arises dependent on the tongue and tastes. … Body consciousness arises dependent on the body and touches. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. … This is the origin of suffering.

> Pali: Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… ghānañca paṭicca gandhe ca …pe… jivhañca paṭicca rase ca …pe… kāyañca paṭicca phoṭṭhabbe ca …pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṁ kho, bhikkhave, dukkhassa samudayo.

[¶31] And what is the disappearance of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases with no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the disappearance of suffering.

> Pali: Katamo ca, bhikkhave, dukkhassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo.

[¶32] Ear consciousness arises dependent on the ear and sounds. … Nose consciousness arises dependent on the nose and smells. … Tongue consciousness arises dependent on the tongue and tastes. … Body consciousness arises dependent on the body and touches. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases with no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the disappearance of suffering.”

> Pali: Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… ghānañca paṭicca gandhe ca …pe… jivhañca paṭicca rase ca …pe… kāyañca paṭicca phoṭṭhabbe ca …pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo”ti.

[¶33] > Pali: Tatiyaṁ.

[¶34] SN 12.44 · The World

> Pali: SN 12.44 · Lokasutta

[¶35] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶36] “Mendicants, I will teach you the origin and disappearance of the world. Listen and apply your mind well, I will speak.”

> Pali: “Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶37] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶38] “And what, mendicants, is the origin of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world.

> Pali: “Katamo ca, bhikkhave, lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṁ kho, bhikkhave, lokassa samudayo.

[¶39] Ear consciousness arises dependent on the ear and sounds. … Nose consciousness arises dependent on the nose and smells. … Tongue consciousness arises dependent on the tongue and tastes. … Body consciousness arises dependent on the body and touches. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. … Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world.

> Pali: Sotañca paṭicca sadde ca …pe… ghānañca paṭicca gandhe ca … jivhañca paṭicca rase ca … kāyañca paṭicca phoṭṭhabbe ca … manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā …pe… jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṁ kho, bhikkhave, lokassa samudayo.

[¶40] And what is the ending of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases with no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases. This is the ending of the world.

> Pali: Katamo ca, bhikkhave, lokassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ kho, bhikkhave, lokassa atthaṅgamo.

[¶41] Ear consciousness arises dependent on the ear and sounds. … Nose consciousness arises dependent on the nose and smells. … Tongue consciousness arises dependent on the tongue and tastes. … Body consciousness arises dependent on the body and touches. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases with no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases. This is the ending of the world.”

> Pali: Sotañca paṭicca sadde ca …pe… ghānañca paṭicca gandhe ca … jivhañca paṭicca rase ca … kāyañca paṭicca phoṭṭhabbe ca … manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ kho, bhikkhave, lokassa atthaṅgamo”ti.

[¶42] > Pali: Catutthaṁ.

[¶43] SN 12.45 · At Ñātika

> Pali: SN 12.45 · Ñātikasutta

[¶44] So I have heard. At one time the Buddha was staying at Ñātika in the brick house. Then while the Buddha was in private retreat he spoke this exposition of the teaching:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā ñātike viharati giñjakāvasathe. Atha kho bhagavā rahogato paṭisallāno imaṁ dhammapariyāyaṁ abhāsi:

[¶45] “Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

> Pali: “Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā, vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶46] Ear consciousness arises dependent on the ear and sounds. … Nose consciousness arises dependent on the nose and smells. … Tongue consciousness arises dependent on the tongue and tastes. … Body consciousness arises dependent on the body and touches. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

> Pali: Sotañca paṭicca sadde ca …pe… ghānañca paṭicca gandhe ca … jivhañca paṭicca rase ca … kāyañca paṭicca phoṭṭhabbe ca … manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶47] Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases with no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.

> Pali: Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

[¶48] Ear consciousness arises dependent on the ear and sounds. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases with no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.”

> Pali: Sotañca paṭicca sadde ca …pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶49] Now at that time a certain monk was standing listening in on the Buddha. The Buddha saw him and said, “Monk, did you hear that exposition of the teaching?”

> Pali: Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti. Addasā kho bhagavā taṁ bhikkhuṁ upassuti ṭhitaṁ. Disvāna taṁ bhikkhuṁ etadavoca: “assosi no tvaṁ, bhikkhu, imaṁ dhammapariyāyan”ti?

[¶50] “Yes, sir.”

> Pali: “Evaṁ, bhante”ti.

[¶51] “Learn that exposition of the teaching, memorize it, and remember it. That exposition of the teaching is beneficial and relevant to the fundamentals of the spiritual life.”

> Pali: “Uggaṇhāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ; pariyāpuṇāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ; dhārehi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. Atthasaṁhito ayaṁ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti.

[¶52] > Pali: Pañcamaṁ.

[¶53] SN 12.46 · A Certain Brahmin

> Pali: SN 12.46 · Aññatarabrāhmaṇasutta

[¶54] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶55] Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:

[¶56] “Worthy Gotama, are he who does the deed and he who experiences the result one and the same?”

> Pali: “Kiṁ nu kho, bho gotama, so karoti so paṭisaṁvedayatī”ti?

[¶57] “‘He who does the deed and he who experiences the result are one and the same’: this is one extreme, brahmin.”

> Pali: “‘So karoti so paṭisaṁvedayatī’ti kho, brāhmaṇa, ayameko anto”.

[¶58] “Then is he who does the deed one and he who experiences the result another?”

> Pali: “Kiṁ pana, bho gotama, añño karoti, añño paṭisaṁvedayatī”ti?

[¶59] “‘He who does the deed is one and he who experiences the result is another’: this is the second extreme.

> Pali: “‘Añño karoti, añño paṭisaṁvedayatī’ti kho, brāhmaṇa, ayaṁ dutiyo anto.

[¶60] Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices.

> Pali: Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā;

[¶61] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases no residue left behind, choices cease. When choices cease … That is how this entire mass of suffering ceases.’”

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

[¶62] When he said this, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, so brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶63] > Pali: Chaṭṭhaṁ.

[¶64] SN 12.47 · Jānussoṇi

> Pali: SN 12.47 · Jāṇussoṇisutta

[¶65] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶66] Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:

> Pali: Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ …pe… ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:

[¶67] “Worthy Gotama, does all exist?”

> Pali: “Kiṁ nu kho, bho gotama, sabbamatthī”ti?

[¶68] “‘All exists’: this is one extreme, brahmin.”

> Pali: “‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto”.

[¶69] “Then does all not exist?”

> Pali: “Kiṁ pana, bho gotama, sabbaṁ natthī”ti?

[¶70] “‘All does not exist’: this is the second extreme.

> Pali: “‘Sabbaṁ natthī’ti kho, brāhmaṇa, ayaṁ dutiyo anto.

[¶71] Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices.

> Pali: Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā;

[¶72] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases with no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

[¶73] When he said this, the brahmin Jānussoṇi said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… pāṇupetaṁ saraṇaṁ gatan”ti.

[¶74] > Pali: Sattamaṁ.

[¶75] SN 12.48 · A Cosmologist

> Pali: SN 12.48 · Lokāyatikasutta

[¶76] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶77] Then a brahmin cosmologist went up to the Buddha … Seated to one side he said to the Buddha:

> Pali: Atha kho lokāyatiko brāhmaṇo yena bhagavā …pe… ekamantaṁ nisinno kho lokāyatiko brāhmaṇo bhagavantaṁ etadavoca:

[¶78] “Worthy Gotama, does all exist?”

> Pali: “Kiṁ nu kho, bho gotama, sabbamatthī”ti?

[¶79] “‘All exists’: this is the oldest cosmology, brahmin.”

> Pali: “‘Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṁ lokāyataṁ”.

[¶80] “Then does all not exist?”

> Pali: “Kiṁ pana, bho gotama, sabbaṁ natthī”ti?

[¶81] “‘All does not exist’: this is the second cosmology.”

> Pali: “‘Sabbaṁ natthī’ti kho, brāhmaṇa, dutiyametaṁ lokāyataṁ”.

[¶82] “Well, is all oneness?”

> Pali: “Kiṁ nu kho, bho gotama, sabbamekattan”ti?

[¶83] “‘All is oneness’: this is the third cosmology.”

> Pali: “‘Sabbamekattan’ti kho, brāhmaṇa, tatiyametaṁ lokāyataṁ”.

[¶84] “Then is all expansiveness?”

> Pali: “Kiṁ pana, bho gotama, sabbaṁ puthuttan”ti?

[¶85] “‘All is expansiveness’: this is the fourth cosmology.

> Pali: “‘Sabbaṁ puthuttan’ti kho, brāhmaṇa, catutthametaṁ lokāyataṁ.

[¶86] Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a requirement for choices.

> Pali: Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā;

[¶87] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’”

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

[¶88] When he said this, the brahmin cosmologist said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, lokāyatiko brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶89] > Pali: Aṭṭhamaṁ.

[¶90] SN 12.49 · A Noble Disciple

> Pali: SN 12.49 · Ariyasāvakasutta

[¶91] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶92] “Mendicants, a learned noble disciple doesn’t think: ‘When what exists, what is? Due to the arising of what, what arises? When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’

> Pali: “Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: ‘kiṁ nu kho— kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati? Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?

[¶93] Rather, a learned noble disciple has only knowledge about this that is independent of others: ‘When this exists, this comes to be; due to the arising of this, this arises. When ignorance exists choices come to be. When choices exist consciousness comes to be. When consciousness exists name and form come to be. When name and form exist the six sense fields come to be. When the six sense fields exist contact comes to be. When contact exists feeling comes to be. When feeling exists craving comes to be. When craving exists grasping comes to be. When grasping exists continued existence comes to be. When continued existence exists rebirth comes to be. When rebirth exists old age and death come to be.’ They understand: ‘That is how this world originates.’

> Pali: Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: ‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. Avijjāya sati saṅkhārā honti; saṅkhāresu sati viññāṇaṁ hoti; viññāṇe sati nāmarūpaṁ hoti; nāmarūpe sati saḷāyatanaṁ hoti; saḷāyatane sati phasso hoti; phasse sati vedanā hoti; vedanāya sati taṇhā hoti; taṇhāya sati upādānaṁ hoti; upādāne sati bhavo hoti; bhave sati jāti hoti; jātiyā sati jarāmaraṇaṁ hotī’ti. So evaṁ pajānāti: ‘evamayaṁ loko samudayatī’ti.

[¶94] A learned noble disciple doesn’t think: ‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases? When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’

> Pali: Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: ‘kiṁ nu kho— kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati? Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?

[¶95] Rather, a learned noble disciple has only knowledge about this that is independent of others: ‘When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. When ignorance doesn’t exist choices don’t come to be. When choices don’t exist consciousness doesn’t come to be. When consciousness doesn’t exist name and form don’t come to be. When name and form don’t exist the six sense fields don’t come to be. … continued existence doesn’t come to be … rebirth doesn’t come to be … When rebirth doesn’t exist old age and death don’t come to be.’ They understand: ‘That is how this world ceases.’

> Pali: Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: ‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati. Avijjāya asati saṅkhārā na honti; saṅkhāresu asati viññāṇaṁ na hoti; viññāṇe asati nāmarūpaṁ na hoti; nāmarūpe asati saḷāyatanaṁ na hoti …pe… bhavo na hoti … jāti na hoti … jātiyā asati jarāmaraṇaṁ na hotī’ti. So evaṁ pajānāti: ‘evamayaṁ loko nirujjhatī’ti.

[¶96] A noble disciple comes to truly understand the origin and disappearance of the world. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands knocking at the door to freedom from death’.”

> Pali: Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi …pe… amatadvāraṁ āhacca tiṭṭhati itipī”ti.

[¶97] > Pali: Navamaṁ.

[¶98] SN 12.50 · A Noble Disciple (2nd)

> Pali: SN 12.50 · Dutiyaariyasāvakasutta

[¶99] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶100] “Mendicants, a learned noble disciple doesn’t think: ‘When what exists, what is? Due to the arising of what, what arises? When what exists do choices come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’

> Pali: “Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: ‘kiṁ nu kho kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati? Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?

[¶101] Rather, a learned noble disciple has only knowledge about this that is independent of others: ‘When this exists, this comes to be; due to the arising of this, this arises. When ignorance exists, choices come to be. When choices exist consciousness comes to be. When consciousness exists name and form come to be. When name and form exist the six sense fields come to be. When the six sense fields exist contact comes to be. When contact exists feeling comes to be. When feeling exists craving comes to be. When craving exists grasping comes to be. When grasping exists continued existence comes to be. When continued existence exists rebirth comes to be. When rebirth exists old age and death come to be.’ They understand: ‘That is how this world originates.’

> Pali: Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: ‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati. Avijjāya sati saṅkhārā honti; saṅkhāresu sati viññāṇaṁ hoti; viññāṇe sati nāmarūpaṁ hoti; nāmarūpe sati saḷāyatanaṁ hoti; saḷāyatane sati phasso hoti; phasse sati vedanā hoti; vedanāya sati taṇhā hoti; taṇhāya sati upādānaṁ hoti; upādāne sati bhavo hoti; bhave sati jāti hoti; jātiyā sati jarāmaraṇaṁ hotī’ti. So evaṁ pajānāti: ‘evamayaṁ loko samudayatī’ti.

[¶102] A learned noble disciple doesn’t think: ‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases? When what doesn’t exist do choices not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’

> Pali: Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti: ‘kiṁ nu kho kismiṁ asati kiṁ na hoti, kissa nirodhā kiṁ nirujjhati? Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti …pe… upādānaṁ … bhavo … jāti … kismiṁ asati jarāmaraṇaṁ na hotī’ti?

[¶103] Rather, a learned noble disciple has only knowledge about this that is independent of others: ‘When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: When ignorance doesn’t exists, choices don’t come to be. When choices don’t exist consciousness doesn’t come to be. When consciousness doesn’t exist name and form don’t come to be. When name and form don’t exist the six sense fields don’t come to be. … When rebirth doesn’t exist old age and death don’t come to be.’ They understand: ‘That is how this world ceases.’

> Pali: Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti: ‘imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati. Avijjāya asati saṅkhārā na honti; saṅkhāresu asati viññāṇaṁ na hoti; viññāṇe asati nāmarūpaṁ na hoti; nāmarūpe asati saḷāyatanaṁ na hoti …pe… jātiyā asati jarāmaraṇaṁ na hotī’ti. So evaṁ pajānāti: ‘evamayaṁ loko nirujjhatī’ti.

[¶104] A noble disciple comes to truly understand the origin and disappearance of the world. Such a noble disciple is one who is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s insight’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and also ‘one who stands pressing against the door to freedom from death’.”

> Pali: Yato kho, bhikkhave, ariyasāvako evaṁ lokassa samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ayaṁ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṁ saddhammaṁ itipi, passati imaṁ saddhammaṁ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṁ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṁ āhacca tiṭṭhati itipī”ti.

[¶105] > Pali: Dasamaṁ.

[¶106] > Pali: Gahapativaggo pañcamo.

[¶107] > Pali: Tassuddānaṁ

[¶108] > Pali: Dve pañcaverabhayā vuttā,
dukkhaṁ loko ca ñātikaṁ;
Aññataraṁ jāṇussoṇi ca,
lokāyatikena aṭṭhamaṁ;
Dve ariyasāvakā vuttā,
vaggo tena pavuccatīti.

## 8. Suffering · SN 12.51–12.60

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/8/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/8/#p-N

[¶0] SN 12.51 · An Inquiry

> Pali: SN 12.51 · Parivīmaṁsanasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, when a mendicant is inquiring, how do you define when they are inquiring for the complete ending of suffering?”

> Pali: “Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁseyya sabbaso sammā dukkhakkhayāyā”ti?

[¶4] “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

[¶5] “Well then, mendicants, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶6] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶7] “Mendicants, take a mendicant who makes an inquiry: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. What is the source, origin, birthplace, and inception of this suffering? When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’ While making an inquiry they understand: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth. When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’

> Pali: “Idha, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁsati: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ; idaṁ nu kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti? So parivīmaṁsamāno evaṁ pajānāti: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ, idaṁ kho dukkhaṁ jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātippabhavaṁ. Jātiyā sati jarāmaraṇaṁ hoti, jātiyā asati jarāmaraṇaṁ na hotī’ti.

[¶8] They understand old age and death, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death.

> Pali: So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

[¶9] Then they inquire further: ‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’ While making an inquiry they understand: ‘Continued existence is the source of rebirth. When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’

> Pali: Athāparaṁ parivīmaṁsamāno parivīmaṁsati: ‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti? So parivīmaṁsamāno evaṁ pajānāti: ‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā; bhave sati jāti hoti, bhave asati jāti na hotī’ti.

[¶10] They understand rebirth, its origin, its cessation, and the fitting practice for its cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of rebirth.

> Pali: So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.

[¶11] Then they inquire further: ‘But what is the source of this continued existence? …’ … ‘But what is the source of this grasping? …’ … ‘But what is the source of this craving? …’ … ‘But what is the source of this feeling? …’ … ‘But what is the source of this contact? …’ … ‘But what is the source of these six sense fields? …’ … ‘But what is the source of this name and form? …’ … ‘But what is the source of this consciousness? …’ … ‘But what is the source of these choices? When what exists do choices come to be? When what does not exist do choices not come to be?’ While making an inquiry they understand: ‘Ignorance is the source of choices. When ignorance exists, choices come to be. When ignorance does not exist, choices don’t come to be.’

> Pali: Athāparaṁ parivīmaṁsamāno parivīmaṁsati: ‘bhavo panāyaṁ kiṁnidāno …pe… upādānaṁ panidaṁ kiṁnidānaṁ … taṇhā panāyaṁ kiṁnidānā … vedanā … phasso … saḷāyatanaṁ panidaṁ kiṁnidānaṁ … nāmarūpaṁ panidaṁ … viññāṇaṁ panidaṁ … saṅkhārā panime kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā; kismiṁ sati saṅkhārā honti, kismiṁ asati saṅkhārā na hontī’ti? So parivīmaṁsamāno evaṁ pajānāti: ‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā; avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.

[¶12] They understand choices, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of choices.

> Pali: So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.

[¶13] If an ignoramus makes a good choice, consciousness passes on by means of goodness. If they make a bad choice, consciousness passes on by means of badness. If they make an imperturbable choice, consciousness passes on by means of imperturbability. When a mendicant has given up ignorance and given rise to knowledge, with the fading away of ignorance and the arising of knowledge they don’t make a good choice, a bad choice, or an imperturbable choice. Not choosing or intending, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

> Pali: Avijjāgato yaṁ, bhikkhave, purisapuggalo puññañce saṅkhāraṁ abhisaṅkharoti, puññūpagaṁ hoti viññāṇaṁ. Apuññañce saṅkhāraṁ abhisaṅkharoti, apuññūpagaṁ hoti viññāṇaṁ. Āneñjañce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ. Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti na apuññābhisaṅkhāraṁ abhisaṅkharoti na āneñjābhisaṅkhāraṁ abhisaṅkharoti. Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati; anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.

[¶14] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

[¶15] If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached.

> Pali: So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Dukkhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. Dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. Adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.

[¶16] Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’

> Pali: So kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti. Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

[¶17] Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground. Its heat would dissipate right there, and the shards would be left behind.

> Pali: Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṁ kumbhaṁ uddharitvā same bhūmibhāge paṭisisseyya. Tatra yāyaṁ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṁ.

[¶18] In the same way, feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’

> Pali: Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti. Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

[¶19] What do you think, mendicants? Would a mendicant who has ended the defilements still make good choices, bad choices, or imperturbable choices?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā”ti?

[¶20] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶21] “And when there are no choices at all, with the cessation of choices, would consciousness still be found?”

> Pali: “Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā”ti?

[¶22] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶23] “And when there’s no consciousness at all, would name and form still be found?”

> Pali: “Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṁ paññāyethā”ti?

[¶24] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶25] “And when there are no name and form at all, would the six sense fields still be found?”

> Pali: “Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṁ paññāyethā”ti?

[¶26] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶27] “And when there are no six sense fields at all, would contact still be found?”

> Pali: “Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?

[¶28] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶29] “And when there’s no contact at all, would feeling still be found?”

> Pali: “Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?

[¶30] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶31] “And when there’s no feeling at all, would craving still be found?”

> Pali: “Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?

[¶32] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶33] “And when there’s no craving at all, would grasping still be found?”

> Pali: “Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?

[¶34] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶35] “And when there’s no grasping at all, would continued existence still be found?”

> Pali: “Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.

[¶36] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶37] “And when there’s no continued existence at all, would rebirth still be found?”

> Pali: “Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?

[¶38] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶39] “And when there’s no rebirth at all, would old age and death still be found?”

> Pali: “Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti?

[¶40] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶41] “Good, good, mendicants! That’s how it is, not otherwise. Trust me on this, mendicants; be convinced. Have no doubts or uncertainties in this matter. Just this is the end of suffering.”

> Pali: “Sādhu sādhu, bhikkhave, evametaṁ, bhikkhave, netaṁ aññathā. Saddahatha me taṁ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā. Esevanto dukkhassā”ti.

[¶42] > Pali: Paṭhamaṁ.

[¶43] SN 12.52 · Grasping

> Pali: SN 12.52 · Upādānasutta

[¶44] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶45] “There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

> Pali: “Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶46] Suppose a great mass of fire was burning with ten, twenty, thirty, or forty loads of wood. And from time to time someone would toss in dry grass, cow dung, or wood. Fed and fuelled by that, the great mass of fire would burn for a long time.

> Pali: Seyyathāpi, bhikkhave, dasannaṁ vā kaṭṭhavāhānaṁ vīsāya vā kaṭṭhavāhānaṁ tiṁsāya vā kaṭṭhavāhānaṁ cattārīsāya vā kaṭṭhavāhānaṁ mahāaggikkhandho jaleyya. Tatra puriso kālena kālaṁ sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya. Evañhi so, bhikkhave, mahāaggikkhandho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.

[¶47] In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

> Pali: Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶48] There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.

> Pali: Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

[¶49] Suppose a great mass of fire was burning with ten, twenty, thirty, or forty loads of wood. And no one would toss in dry grass, cow dung, or wood from time to time. As the original fuel is used up and no more is added, the great mass of fire would be extinguished due to not being fed.

> Pali: Seyyathāpi, bhikkhave, dasannaṁ vā kaṭṭhavāhānaṁ vīsāya vā tiṁsāya vā cattārīsāya vā kaṭṭhavāhānaṁ mahāaggikkhandho jaleyya; tatra puriso na kālena kālaṁ sukkhāni ceva tiṇāni pakkhipeyya, na sukkhāni ca gomayāni pakkhipeyya, na sukkhāni ca kaṭṭhāni pakkhipeyya. Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.

[¶50] In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

> Pali: Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati, taṇhānirodhā upādānanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶51] > Pali: Dutiyaṁ.

[¶52] SN 12.53 · Fetters

> Pali: SN 12.53 · Saṁyojanasutta

[¶53] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶54] “There are things that tighten the fetters. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

> Pali: “Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶55] Suppose an oil lamp depended on oil and a wick to burn. And from time to time someone would pour oil in and adjust the wick. Fed and fuelled by that, the oil lamp would burn for a long time.

> Pali: Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso kālena kālaṁ telaṁ āsiñceyya vaṭṭiṁ upasaṁhareyya. Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.

[¶56] In the same way, there are things that tighten the fetters. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

> Pali: Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶57] There are things that tighten the fetters. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.

> Pali: Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

[¶58] Suppose an oil lamp depended on oil and a wick to burn. And no one would pour oil in and adjust the wick from time to time. As the original fuel is used up and no more is added, the oil lamp would be extinguished due to not being fed.

> Pali: Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso na kālena kālaṁ telaṁ āsiñceyya na vaṭṭiṁ upasaṁhareyya. Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.

[¶59] In the same way, there are things that tighten the fetters. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

> Pali: Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶60] > Pali: Tatiyaṁ.

[¶61] SN 12.54 · Fetters (2nd)

> Pali: SN 12.54 · Dutiyasaṁyojanasutta

[¶62] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶63] “Mendicants, suppose an oil lamp depended on oil and a wick to burn. And from time to time someone would pour oil in and adjust the wick. Fed and fuelled by that, the oil lamp would burn for a long time.

> Pali: “Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso kālena kālaṁ telaṁ āsiñceyya vaṭṭiṁ upasaṁhareyya. Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ jaleyya.

[¶64] In the same way, there are things that tighten the fetters. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

> Pali: Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶65] Suppose an oil lamp depended on oil and a wick to burn. And no one would pour oil in and adjust the wick from time to time. As the original fuel is used up and no more is added, the oil lamp would be extinguished due to not being fed.

> Pali: Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso na kālena kālaṁ telaṁ āsiñceyya na vaṭṭiṁ upasaṁhareyya. Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.

[¶66] In the same way, there are things that tighten the fetters. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

> Pali: Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶67] > Pali: Catutthaṁ.

[¶68] SN 12.55 · A Great Tree

> Pali: SN 12.55 · Mahārukkhasutta

[¶69] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶70] “There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. Grasping is a requirement for continued existence. … That is how this entire mass of suffering originates.

> Pali: “Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶71] Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time.

> Pali: Seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti. Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.

[¶72] In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

> Pali: Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶73] There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.

> Pali: Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

[¶74] Suppose there was a great tree. Then a person comes along with a spade and basket. They’d cut the tree down at the roots, dig it up, and pull the roots out, down to the fibers and stems. They’d cut the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: Seyyathāpi, bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya. So taṁ rukkhaṁ mūle chindeyya, mūlaṁ chinditvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. So taṁ rukkhaṁ khaṇḍākhaṇḍikaṁ chindeyya, khaṇḍākhaṇḍikaṁ chinditvā phāleyya, phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya; vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

[¶75] In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.”

> Pali: Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶76] > Pali: Pañcamaṁ.

[¶77] SN 12.56 · A Great Tree (2nd)

> Pali: SN 12.56 · Dutiyamahārukkhasutta

[¶78] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶79] “Mendicants, suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time.

> Pali: “Seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti. Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.

[¶80] In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

> Pali: Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶81] Suppose there was a great tree. Then a person comes along with a spade and basket. They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems. They’d cut the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or glide them down a swift stream. In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: Seyyathāpi, bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya. So taṁ rukkhaṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya …pe… nadiyā vā sīghasotāya pavāheyya. Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

[¶82] In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

> Pali: Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶83] > Pali: Chaṭṭhaṁ.

[¶84] SN 12.57 · A Sapling

> Pali: SN 12.57 · Taruṇarukkhasutta

[¶85] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶86] “There are things that tighten the fetters. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

> Pali: “Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶87] Suppose there was a sapling. And from time to time someone would clear around the roots, supply soil, and water it. Fed and fuelled by that, the sapling would grow, increase, and mature.

> Pali: Seyyathāpi, bhikkhave, taruṇo rukkho. Tassa puriso kālena kālaṁ mūlāni palimajjeyya kālena kālaṁ paṁsuṁ dadeyya, kālena kālaṁ udakaṁ dadeyya. Evañhi so, bhikkhave, taruṇo rukkho tadāhāro tadupādāno vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

[¶88] In the same way, there are things that tighten the fetters. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. … That is how this entire mass of suffering originates.

> Pali: Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶89] There are things that tighten the fetters. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.

> Pali: Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

[¶90] Suppose there was a sapling. Then a person comes along with a spade and basket. … They’d cut the sapling apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or glide them down a swift stream. In this way the sapling is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: Seyyathāpi, bhikkhave, taruṇo rukkho. Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya …pe… nadiyā vā sīghasotāya pavāheyya. Evañhi so, bhikkhave, taruṇo rukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

[¶91] In the same way, there are things that tighten the fetters. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. … That is how this entire mass of suffering ceases.”

> Pali: Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶92] > Pali: Sattamaṁ.

[¶93] SN 12.58 · Name and Form

> Pali: SN 12.58 · Nāmarūpasutta

[¶94] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶95] “There are things that tighten the fetters. When you concentrate on the gratification provided by these things, name and form are conceived. Name and form are requirements for the six sense fields. … That is how this entire mass of suffering originates.

> Pali: “Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti. Nāmarūpapaccayā saḷāyatanaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶96] Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time.

> Pali: Seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti. Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.

[¶97] In the same way, there are things that tighten the fetters. When you concentrate on the gratification provided by these things, name and form are conceived. …

> Pali: Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti …pe….

[¶98] There are things that tighten the fetters. When you concentrate on the drawbacks of these things, name and form are not conceived. When name and form cease, the six sense fields cease. … That is how this entire mass of suffering ceases.

> Pali: Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti. Nāmarūpanirodhā saḷāyatananirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

[¶99] Suppose there was a great tree. Then a person comes along with a spade and basket. … In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: Seyyathāpi, bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya …pe… āyatiṁ anuppādadhammo.

[¶100] In the same way, there are things that tighten the fetters. When you concentrate on the drawbacks of these things, name and form are not conceived. When name and form cease, the six sense fields cease. … That is how this entire mass of suffering ceases.”

> Pali: Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti. Nāmarūpanirodhā saḷāyatananirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶101] > Pali: Aṭṭhamaṁ.

[¶102] SN 12.59 · Consciousness

> Pali: SN 12.59 · Viññāṇasutta

[¶103] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶104] “There are things that tighten the fetters. When you concentrate on the gratification provided by these things, consciousness is conceived.

> Pali: “Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato viññāṇassa avakkanti hoti.

[¶105] Consciousness is a requirement for name and form. … That is how this entire mass of suffering originates.

> Pali: Viññāṇapaccayā nāmarūpaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶106] Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. …

> Pali: Seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni …pe…

[¶107] In the same way, there are things that tighten the fetters. When you concentrate on the gratification provided by these things, consciousness is conceived. …

> Pali: evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato viññāṇassa avakkanti hoti …pe….

[¶108] There are things that tighten the fetters. When you concentrate on the drawbacks of these things, consciousness is not conceived. When consciousness ceases, name and form cease. … That is how this entire mass of suffering ceases.

> Pali: Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti. Viññāṇanirodhā nāmarūpanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

[¶109] Suppose there was a great tree. Then a person comes along with a spade and basket. … In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: Seyyathāpi, bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya …pe… āyatiṁ anuppādadhammo.

[¶110] In the same way, there are things that tighten the fetters. When you concentrate on the drawbacks of these things, consciousness is not conceived. When consciousness ceases, name and form cease. … That is how this entire mass of suffering ceases.”

> Pali: Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti. Viññāṇassa nirodhā nāmarūpanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶111] > Pali: Navamaṁ.

[¶112] SN 12.60 · Causation

> Pali: SN 12.60 · Nidānasutta

[¶113] At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶114] “It’s incredible, sir! It’s amazing, in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”

> Pali: “acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.

[¶115] “Not so, Ānanda! Not so, Ānanda! This dependent origination is deep and appears deep. It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.

> Pali: “Mā hevaṁ, ānanda, mā hevaṁ, ānanda. Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.

[¶116] There are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

> Pali: Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶117] Suppose there was a great tree. And its roots going downwards and across all draw the sap upwards. Fed and fuelled by that, the great tree would stand for a long time.

> Pali: Seyyathāpi, ānanda, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti. Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya.

[¶118] In the same way, there are things that fuel grasping. When you concentrate on the gratification provided by these things, your craving grows. Craving is a requirement for grasping. Grasping is a requirement for continued existence. … That is how this entire mass of suffering originates.

> Pali: Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶119] There are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.

> Pali: Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

[¶120] Suppose there was a great tree. Then a person comes along with a spade and basket. They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems. Then they’d split the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream. In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: Seyyathāpi, ānanda, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya. So taṁ rukkhaṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. So taṁ rukkhaṁ khaṇḍākhaṇḍikaṁ chindeyya. Khaṇḍākhaṇḍikaṁ chinditvā phāleyya; phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya. Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

[¶121] In the same way, there are things that fuel grasping. When you concentrate on the drawbacks of these things, your craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.”

> Pali: Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶122] > Pali: Dasamaṁ.

[¶123] > Pali: Dukkhavaggo chaṭṭho.

[¶124] > Pali: Tassuddānaṁ

[¶125] > Pali: Parivīmaṁsanupādānaṁ,
dve ca saṁyojanāni ca;
Mahārukkhena dve vuttā,
taruṇena ca sattamaṁ;
Nāmarūpañca viññāṇaṁ,
nidānena ca te dasāti.

## 9. The Great Chapter · SN 12.61–12.65

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/9/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/9/#p-N

[¶0] SN 12.61 · Unlearned

> Pali: SN 12.61 · Assutavāsutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme …

[¶2] “Mendicants, an unlearned ordinary person might become disillusioned, dispassionate, and freed from this body made up of the four principal states. Why is that? This body made up of the four principal states is seen to accumulate and disperse, to be taken up and laid to rest. That’s why an unlearned ordinary person might become disillusioned, dispassionate, and freed from it.

> Pali: “assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṁ kissa hetu? Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.

[¶3] But an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’. Why is that? Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: ‘This is mine, I am this, this is my self.’ That’s why an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from it.

> Pali: Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ. Taṁ kissa hetu? Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ: ‘etaṁ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.

[¶4] 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. Why is that? This 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.

> Pali: Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ. Taṁ kissa hetu? Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.

[¶5] But that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night. It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another. In the same way, that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night.

> Pali: Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati. Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati; evameva kho, bhikkhave, yamidaṁ vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.

[¶6] In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘So, when this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: Ignorance is a requirement for choices.

> Pali: Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti: ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati— yadidaṁ avijjāpaccayā saṅkhārā;

[¶7] Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’

> Pali: saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.

[¶8] Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶9] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

[¶10] > Pali: Paṭhamaṁ.

[¶11] SN 12.62 · Unlearned (2nd)

> Pali: SN 12.62 · Dutiyaassutavāsutta

[¶12] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶13] “Mendicants, an unlearned ordinary person might become disillusioned, dispassionate, and freed from this body made up of the four principal states. Why is that? This body made up of the four principal states is seen to accumulate and disperse, to be taken up and laid to rest. That’s why an unlearned ordinary person might become disillusioned, dispassionate, and freed from it. But an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’. Why is that? Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it: ‘This is mine, I am this, this is my self.’ That’s why an unlearned ordinary person is unable to become disillusioned, dispassionate, or freed from it.

> Pali: “Assutavā, bhikkhave, puthujjano imasmiṁ cātumahābhūtikasmiṁ kāyasmiṁ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṁ kissa hetu? Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ. Taṁ kissa hetu? Dīgharattañhetaṁ, bhikkhave, assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ: ‘etaṁ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.

[¶14] 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. Why is that? This 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. But that which is called ‘mind’ and also ‘sentience’ and also ‘consciousness’ arises as one thing and ceases as another all day and all night.

> Pali: Varaṁ, bhikkhave, assutavā puthujjano imaṁ cātumahābhūtikaṁ kāyaṁ attato upagaccheyya, na tveva cittaṁ. Taṁ kissa hetu? Dissatāyaṁ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṁ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṁsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.

[¶15] In this case, a learned noble disciple carefully and rationally applies the mind to dependent origination itself: ‘So, when this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases.’ Pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling arises dependent on a contact to be experienced as painful. With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops. Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.

> Pali: Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti: ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti. Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati. Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhavedanā. Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati. Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

[¶16] 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. In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling … Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.

> Pali: Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati; evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati …pe… dukkhavedaniyaṁ phassaṁ paṭicca … adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

[¶17] Seeing this, a learned noble disciple grows disillusioned with contact, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶18] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

[¶19] > Pali: Dutiyaṁ.

[¶20] SN 12.63 · A Child’s Flesh

> Pali: SN 12.63 · Puttamaṁsasutta

[¶21] At Sāvatthī.

> Pali: Sāvatthiyaṁ …

[¶22] “Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born. What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those about to be born.

> Pali: “cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.

[¶23] And how should you regard edible food? Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies. They had an only child, dear and beloved. As the couple were crossing the desert their limited quantity of supplies would run out, and they’d still have the rest of the desert to cross. Then it would occur to that couple: ‘Our limited quantity of supplies has run out, and we still have the rest of the desert to cross. Why don’t we kill our only child, so dear and beloved, and prepare dried and spiced meat? Then we can make it across the desert by eating our child’s flesh. Let not all three perish.’ Then that couple would kill their only child, so dear and beloved, and prepare dried and spiced meat. They’d make it across the desert by eating their child’s flesh. And as they’d eat their child’s flesh, they’d beat their breasts and cry: ‘Where are you, our only child? Where are you, our only child?’

> Pali: Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo? Seyyathāpi, bhikkhave, dve jāyampatikā parittaṁ sambalaṁ ādāya kantāramaggaṁ paṭipajjeyyuṁ. Tesamassa ekaputtako piyo manāpo. Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ kantāragatānaṁ yā parittā sambalamattā, sā parikkhayaṁ pariyādānaṁ gaccheyya. Siyā ca nesaṁ kantārāvaseso anatiṇṇo. Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ evamassa: ‘amhākaṁ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā. Atthi cāyaṁ kantārāvaseso anittiṇṇo. Yannūna mayaṁ imaṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyāma, mā sabbeva tayo vinassimhā’ti. Atha kho te, bhikkhave, dve jāyampatikā taṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyuṁ. Te puttamaṁsāni ceva khādeyyuṁ, ure ca paṭipiseyyuṁ: ‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti.

[¶24] What do you think, mendicants? Would they eat that food for fun, indulgence, adornment, or decoration?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, api nu te davāya vā āhāraṁ āhāreyyuṁ, madāya vā āhāraṁ āhāreyyuṁ, maṇḍanāya vā āhāraṁ āhāreyyuṁ, vibhūsanāya vā āhāraṁ āhāreyyun”ti?

[¶25] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶26] “Wouldn’t they eat that food just so they could make it across the desert?”

> Pali: “Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṁ āhāreyyun”ti?

[¶27] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶28] “I say that this is how you should regard edible food. When edible food is completely understood, desire for the five kinds of sensual stimulation is completely understood. When desire for the five kinds of sensual stimulation is completely understood, a noble disciple is bound by no fetter that might return them again to this world.

> Pali: “‘Evameva khvāhaṁ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo’ti vadāmi. Kabaḷīkāre, bhikkhave, āhāre pariññāte pañca kāmaguṇiko rāgo pariññāto hoti. Pañca kāmaguṇike rāge pariññāte natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyya.

[¶29] And how should you regard contact as fuel? Suppose there was a flayed cow. If she stands by a wall, the creatures on the wall bite her. If she stands under a tree, the creatures in the tree bite her. If she stands in some water, the creatures in the water bite her. If she stands in the open, the creatures in the open bite her. Wherever that flayed cow stands, the creatures there would bite her. I say that this is how you should regard contact as fuel. When contact as fuel is completely understood, the three feelings are completely understood. When the three feelings are completely understood, a noble disciple has nothing further to do, I say.

> Pali: Kathañca, bhikkhave, phassāhāro daṭṭhabbo? Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ. Rukkhañce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṁ khādeyyuṁ. Udakañce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṁ khādeyyuṁ. Ākāsañce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṁ khādeyyuṁ. Yaṁ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā pāṇā te naṁ khādeyyuṁ. Evameva khvāhaṁ, bhikkhave, ‘phassāhāro daṭṭhabbo’ti vadāmi. Phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti. Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.

[¶30] And how should you regard mental intention as fuel? Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Two strong men would grab them by the arms and drag them toward the pit of glowing coals. Then that person’s intention, aim, and wish would be to get far away. Why is that? Because that person would think: ‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’ I say that this is how you should regard mental intention as fuel. When mental intention as fuel is completely understood, the three cravings are completely understood. When the three cravings are completely understood, a noble disciple has nothing further to do, I say.

> Pali: Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo? Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ. Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi. Taṁ kissa hetu? Evañhi, bhikkhave, tassa purisassa hoti: ‘imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’ti. Evameva khvāhaṁ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi. Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti. Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.

[¶31] And how should you regard consciousness as fuel? Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ The king would say: ‘Go, my men, and strike this man in the morning with a hundred spears!’ The king’s men did as they were told. Then at midday the king would say: ‘Look here, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say: ‘Go, my men, and strike this man in the middle of the day with a hundred spears!’ The king’s men did as they were told. Then late in the afternoon the king would say: ‘Look here, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say: ‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ The king’s men did as they were told.

> Pali: Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo? Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: ‘ayaṁ te, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti. Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ. Atha rājā majjhanhikasamayaṁ evaṁ vadeyya: ‘ambho, kathaṁ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti. Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ. Atha rājā sāyanhasamayaṁ evaṁ vadeyya: ‘ambho, kathaṁ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti. Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ.

[¶32] What do you think, mendicants? Would that man experience pain and distress from being struck with three hundred spears a day?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?

[¶33] “Sir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!”

> Pali: “Ekissāpi, bhante, sattiyā haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha; ko pana vādo tīhi sattisatehi haññamāno”ti.

[¶34] “I say that this is how you should regard consciousness as fuel. When consciousness as fuel is completely understood, name and form are completely understood. When name and form are completely understood, a noble disciple has nothing further to do, I say.”

> Pali: “Evameva khvāhaṁ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi. Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṁ pariññātaṁ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.

[¶35] > Pali: Tatiyaṁ.

[¶36] SN 12.64 · If There is Desire

> Pali: SN 12.64 · Atthirāgasutta

[¶37] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶38] “Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born. What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. These are the four fuels that maintain sentient beings that have been born and help those about to be born.

> Pali: “Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.

[¶39] If there is desire, relishing, and craving for edible food, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is regeneration into a new state of existence in the future. Where there is regeneration into a new state of existence in the future, there is rebirth, old age, and death in the future. Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.

> Pali: Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.

[¶40] If there is desire, relishing, and craving for contact as fuel … If there is desire, relishing, and craving for mental intention as fuel … If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is regeneration into a new state of existence in the future. Where there is regeneration into a new state of existence in the future, there is rebirth, old age, and death in the future. Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.

> Pali: Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre … viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.

[¶41] Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the form of a woman or a man, whole in its major and minor limbs.

> Pali: Seyyathāpi, bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgaṁ;

[¶42] In the same way, if there is desire, relishing, and craving for edible food, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is regeneration into a new state of existence in the future. Where there is regeneration into a new state of existence in the future, there is rebirth, old age, and death in the future. Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.

> Pali: evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.

[¶43] If there is desire, relishing, and craving for contact as fuel … If there is desire, relishing, and craving for mental intention as fuel … If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows. Where consciousness is established and grows, name and form are conceived. Where name and form are conceived, there is the growth of choices. Where choices grow, there is regeneration into a new state of existence in the future. Where there is regeneration into a new state of existence in the future, there is rebirth, old age, and death in the future. Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.

> Pali: Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre … viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.

[¶44] If there is no desire, relishing, and craving for edible food, consciousness does not become established there and doesn’t grow. Where consciousness is not established and doesn’t grow, name and form are not conceived. Where name and form are not conceived, there is no growth of choices. Where choices don’t grow, there is no regeneration into a new state of existence in the future. Where there is no regeneration into a new state of existence in the future, there is no rebirth, old age, and death in the future. Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.

> Pali: Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.

[¶45] If there is no desire, relishing, and craving for contact as fuel … If there is no desire, relishing, and craving for mental intention as fuel … If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow. Where consciousness is not established and doesn’t grow, name and form are not conceived. Where name and form are not conceived, there is no growth of choices. Where choices don’t grow, there is no regeneration into a new state of existence in the future. Where there is no regeneration into a new state of existence in the future, there is no rebirth, old age, and death in the future. Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.

> Pali: Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre … viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.

[¶46] Suppose there was a bungalow or a hall with a peaked roof, with windows on the northern, southern, or eastern side. When the sun rises and a ray of light enters through a window, where would it land?”

> Pali: Seyyathāpi, bhikkhave, kūṭāgāraṁ vā kūṭāgārasālaṁ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti?

[¶47] “On the western wall, sir.”

> Pali: “Pacchimāyaṁ, bhante, bhittiyan”ti.

[¶48] “If there was no western wall, where would it land?”

> Pali: “Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā”ti?

[¶49] “On the ground, sir.”

> Pali: “Pathaviyaṁ, bhante”ti.

[¶50] “If there was no ground, where would it land?”

> Pali: “Pathavī ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?

[¶51] “In water, sir.”

> Pali: “Āpasmiṁ, bhante”ti.

[¶52] “If there was no water, where would it land?”

> Pali: “Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?

[¶53] “It wouldn’t land, sir.”

> Pali: “Appatiṭṭhitā, bhante”ti.

[¶54] “In the same way, if there is no desire, relishing, and craving for edible food, consciousness does not become established there and doesn’t grow. …

> Pali: “Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā …pe….

[¶55] If there is no desire, relishing, and craving for contact as fuel … If there is no desire, relishing, and craving for mental intention as fuel … If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow. Where consciousness is not established and doesn’t grow, name and form are not conceived. Where name and form are not conceived, there is no growth of choices. Where choices don’t grow, there is no regeneration into a new state of existence in the future. Where there is no regeneration into a new state of existence in the future, there is no rebirth, old age, and death in the future. Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.”

> Pali: Phasse ce, bhikkhave, āhāre … manosañcetanāya ce, bhikkhave, āhāre … viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha natthi āyatiṁ jātijarāmaraṇaṁ asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmī”ti.

[¶56] > Pali: Catutthaṁ.

[¶57] SN 12.65 · The City

> Pali: SN 12.65 · Nagarasutta

[¶58] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶59] “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’ Then it occurred to me: ‘When what exists is there old age and death? What is a requirement for old age and death?’ Then, through rational application of mind, I penetrated with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’

> Pali: “Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘kicchā vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.

[¶60] Then it occurred to me: ‘When what exists is there rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … What is a requirement for name and form?’ Then, through rational application of mind, I penetrated with wisdom: ‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’ Then it occurred to me: ‘When what exists is there consciousness? What is a requirement for consciousness?’ Then, through rational application of mind, I penetrated with wisdom: ‘When name and form exist there’s consciousness. Name and form are requirements for consciousness.’

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho sati jāti hoti …pe… bhavo hoti … upādānaṁ hoti … taṇhā hoti … vedanā hoti … phasso hoti … saḷāyatanaṁ hoti … nāmarūpaṁ hoti … kiṁpaccayā nāmarūpan’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti. Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.

[¶61] Then it occurred to me: This consciousness turns back from name and form, and doesn’t go beyond that. This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: name and form are requirements for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. … That is how this entire mass of suffering originates. ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi— paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā na paraṁ gacchati. Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṁ nāmarūpapaccayā viññāṇaṁ; viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

[¶62] Then it occurred to me: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When rebirth doesn’t exist there is no old age and death. When rebirth ceases old age and death cease.’ Then it occurred to me: ‘When what doesn’t exist is there no rebirth … continued existence … grasping … craving … feeling … contact … six sense fields … name and form? When what ceases do name and form cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When consciousness doesn’t exist there is no name and form. When consciousness ceases name and form cease.’

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati, jarāmaraṇaṁ na hoti; kissa nirodhā jarāmaraṇanirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho asati, jarāmaraṇaṁ na hoti; jātinirodhā jarāmaraṇanirodho’ti. Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati jāti na hoti …pe… bhavo na hoti … upādānaṁ na hoti … taṇhā na hoti … vedanā na hoti … phasso na hoti … saḷāyatanaṁ na hoti … nāmarūpaṁ na hoti. Kissa nirodhā nāmarūpanirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho asati, nāmarūpaṁ na hoti; viññāṇanirodhā nāmarūpanirodho’ti.

[¶63] Then it occurred to me: ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When name and form don’t exist, there is no consciousness. When name and form cease, consciousness ceases.’

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati viññāṇaṁ na hoti; kissa nirodhā viññāṇanirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho asati, viññāṇaṁ na hoti; nāmarūpanirodhā viññāṇanirodho’ti.

[¶64] Then it occurred to me: I have discovered the path to awakening. That is: When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi— adhigato kho myāyaṁ maggo bodhāya yadidaṁ— nāmarūpanirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

[¶65] Suppose a person was walking through a forest. They’d see an ancient path, an ancient route traveled by humans in the past. Following it along, they’d see an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments. Then that person would inform a king or their chief minister: ‘Please sir, you should know this. While walking through a forest I saw an ancient path, an ancient route traveled by humans in the past. Following it along I saw an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments. Sir, you should rebuild that city!’ Then that king or their chief minister would have that city rebuilt. And after some time that city was successful and prosperous, populous and full of people, attained to growth and expansion. In the same way, I saw an ancient path, an ancient route traveled by fully awakened Buddhas in the past.

> Pali: Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ. So tamanugaccheyya. Tamanugacchanto passeyya purāṇaṁ nagaraṁ purāṇaṁ rājadhāniṁ pubbakehi manussehi ajjhāvuṭṭhaṁ ārāmasampannaṁ vanasampannaṁ pokkharaṇīsampannaṁ uddhāpavantaṁ ramaṇīyaṁ. Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya: ‘yagghe, bhante, jāneyyāsi—ahaṁ addasaṁ araññe pavane caramāno purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ tamanugacchiṁ. Tamanugacchanto addasaṁ purāṇaṁ nagaraṁ purāṇaṁ rājadhāniṁ pubbakehi manussehi ajjhāvuṭṭhaṁ ārāmasampannaṁ vanasampannaṁ pokkharaṇīsampannaṁ uddhāpavantaṁ ramaṇīyaṁ. Taṁ, bhante, nagaraṁ māpehī’ti. Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṁ nagaraṁ māpeyya. Tadassa nagaraṁ aparena samayena iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ vuddhivepullappattaṁ. Evameva khvāhaṁ, bhikkhave, addasaṁ purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi sammāsambuddhehi anuyātaṁ.

[¶66] And what is that ancient path, the ancient route traveled by fully awakened Buddhas in the past? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that ancient path, the ancient route traveled by fully awakened Buddhas in the past.

> Pali: Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṁ;

[¶67] Following it along, I directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation. Following it along, I directly knew rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … Following it along, I directly knew choices, their origin, their cessation, and the practice that leads to their cessation.

> Pali: tamanugacchanto jarāmaraṇaṁ abbhaññāsiṁ; jarāmaraṇasamudayaṁ abbhaññāsiṁ; jarāmaraṇanirodhaṁ abbhaññāsiṁ; jarāmaraṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ. Tamanugacchiṁ; tamanugacchanto jātiṁ abbhaññāsiṁ …pe… bhavaṁ abbhaññāsiṁ … upādānaṁ abbhaññāsiṁ … taṇhaṁ abbhaññāsiṁ … vedanaṁ abbhaññāsiṁ … phassaṁ abbhaññāsiṁ … saḷāyatanaṁ abbhaññāsiṁ … nāmarūpaṁ abbhaññāsiṁ … viññāṇaṁ abbhaññāsiṁ. Tamanugacchiṁ; tamanugacchanto saṅkhāre abbhaññāsiṁ; saṅkhārasamudayaṁ abbhaññāsiṁ; saṅkhāranirodhaṁ abbhaññāsiṁ; saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.

[¶68] Having directly known this, I told the monks, nuns, laymen, and laywomen. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.”

> Pali: Tadabhiññāya ācikkhiṁ bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Tayidaṁ, bhikkhave, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan”ti.

[¶69] > Pali: Pañcamaṁ.

## 10. The Great Chapter · SN 12.66–12.69

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/10/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/10/#p-N

[¶0] SN 12.66 · Probing Within

> Pali: SN 12.66 · Sammasasutta

[¶1] So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, do you probe within?”

> Pali: “sammasatha no tumhe, bhikkhave, antaraṁ sammasan”ti.

[¶4] When he said this, one of the mendicants said to the Buddha, “Sir, I probe within.”

> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “ahaṁ kho, bhante, sammasāmi antaraṁ sammasan”ti.

[¶5] “But mendicant, how do you probe within?” Then that mendicant answered, but the Buddha was not happy with the answer.

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, sammasasi antaraṁ sammasan”ti? Atha kho so bhikkhu byākāsi. Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṁ ārādhesi.

[¶6] When he had spoken, Venerable Ānanda said to the Buddha, “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak of probing within. The mendicants will listen and remember it.”

> Pali: Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā antaraṁ sammasaṁ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

[¶7] “Well then, Ānanda, listen and apply your mind well, I will speak.”

> Pali: “Tenahānanda, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶8] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶9] “Take a mendicant who probes within: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’ While probing they know: ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’ They understand old age and death, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death.

> Pali: “Idha, bhikkhave, bhikkhu sammasamāno sammasati antaraṁ sammasaṁ: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ. Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti? So sammasamāno evaṁ jānāti: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ. Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti. So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti. Tathāpaṭipanno ca hoti anudhammacārī. Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

[¶10] They probe further within: ‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’ While probing they know: ‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’ They understand attachments, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of attachments.

> Pali: Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ: ‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti? So sammasamāno evaṁ jānāti: ‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti. So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti. Tathāpaṭipanno ca hoti anudhammacārī. Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.

[¶11] They probe further within: ‘But where does that craving arise and where does it settle?’ While probing they know: ‘That craving arises and settles on whatever in the world seems nice and pleasant. And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear … nose … tongue … body … mind in the world seems nice and pleasant, and it is there that craving arises and settles.’

> Pali: Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ: ‘taṇhā panāyaṁ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti? So sammasamāno evaṁ jānāti— yaṁ kho loke piyarūpaṁ sātarūpaṁ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhuṁ loke piyarūpaṁ, sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṁ loke piyarūpaṁ sātarūpaṁ …pe… ghānaṁ loke piyarūpaṁ sātarūpaṁ … jivhā loke piyarūpaṁ sātarūpaṁ … kāyo loke piyarūpaṁ sātarūpaṁ … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.

[¶12] There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grew. As their craving grew, their attachments grew. As their attachments grew, their suffering grew. And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.

> Pali: Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato addakkhuṁ sukhato addakkhuṁ attato addakkhuṁ ārogyato addakkhuṁ khemato addakkhuṁ. Te taṇhaṁ vaḍḍhesuṁ. Ye taṇhaṁ vaḍḍhesuṁ te upadhiṁ vaḍḍhesuṁ. Ye upadhiṁ vaḍḍhesuṁ te dukkhaṁ vaḍḍhesuṁ. Ye dukkhaṁ vaḍḍhesuṁ te na parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘na parimucciṁsu dukkhasmā’ti vadāmi.

[¶13] There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving will grow. As their craving grows, their attachments will grow. As their attachments grow, their suffering will grow. And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.

> Pali: Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti. Te taṇhaṁ vaḍḍhissanti. Ye taṇhaṁ vaḍḍhissanti te upadhiṁ vaḍḍhissanti. Ye upadhiṁ vaḍḍhissanti te dukkhaṁ vaḍḍhissanti. Ye dukkhaṁ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘na parimuccissanti dukkhasmā’ti vadāmi.

[¶14] There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grows. As their craving grows, their attachments grow. As their attachments grow, their suffering grows. And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

> Pali: Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti. Te taṇhaṁ vaḍḍhenti. Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti. Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti. Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘na parimuccanti dukkhasmā’ti vadāmi.

[¶15] Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, my man, this bronze goblet of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’ He wouldn’t put that beverage down. Hastily, without reflection, he’d drink it, resulting in death or deadly pain.

> Pali: Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṁsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṁ evaṁ vadeyyuṁ: ‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṁsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. So taṁ āpānīyakaṁsaṁ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya. So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

[¶16] In the same way, there are ascetics and brahmins of the past … future … There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grows. As their craving grows, their attachments grow. As their attachments grow, their suffering grows. And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

> Pali: Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ …pe… anāgatamaddhānaṁ …pe… etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṁ vaḍḍhenti. Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti. Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti. Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘na parimuccanti dukkhasmā’ti vadāmi.

[¶17] There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They gave up craving. Giving up craving, they gave up attachments. Giving up attachments, they gave up suffering. Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

> Pali: Ye ca kho keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, te taṇhaṁ pajahiṁsu. Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu. Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu. Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimucciṁsu dukkhasmā’ti vadāmi.

[¶18] There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They will give up craving. Giving up craving … they will be freed from suffering, I say.

> Pali: Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti, te taṇhaṁ pajahissanti. Ye taṇhaṁ pajahissanti …pe… ‘parimuccissanti dukkhasmā’ti vadāmi.

[¶19] There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They give up craving. Giving up craving, they give up attachments. Giving up attachments, they give up suffering. Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.

> Pali: Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṁ pajahanti. Ye taṇhaṁ pajahanti te upadhiṁ pajahanti. Ye upadhiṁ pajahanti te dukkhaṁ pajahanti. Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimuccanti dukkhasmā’ti vadāmi.

[¶20] Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched. They’d say to him: ‘Here, my man, this bronze goblet of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’ Then that man might think: ‘I can allay my thirst with a fermented drink of beer, buttermilk, salt lassi, or salted infusion. But in any case, I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’ He’d put that beverage down. After appraisal, he wouldn’t drink it, and it wouldn’t result in death or deadly pain.

> Pali: Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṁsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṁ evaṁ vadeyyuṁ: ‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṁsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. Atha kho, bhikkhave, tassa purisassa evamassa: ‘sakkā kho me ayaṁ surāpipāsitā pānīyena vā vinetuṁ dadhimaṇḍakena vā vinetuṁ bhaṭṭhaloṇikāya vā vinetuṁ loṇasovīrakena vā vinetuṁ, na tvevāhaṁ taṁ piveyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. So taṁ āpānīyakaṁsaṁ paṭisaṅkhā na piveyya, paṭinissajjeyya. So tatonidānaṁ na maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

[¶21] In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They gave up craving. Giving up craving, they gave up attachments. Giving up attachments, they gave up suffering. Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

> Pali: Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, te taṇhaṁ pajahiṁsu. Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu. Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu. Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimucciṁsu dukkhasmā’ti vadāmi.

[¶22] There will be ascetics and brahmins in the future … There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. They give up craving. Giving up craving, they give up attachments. Giving up attachments, they give up suffering. Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.”

> Pali: Yepi hi keci, bhikkhave, anāgatamaddhānaṁ …pe… etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṁ pajahanti. Ye taṇhaṁ pajahanti te upadhiṁ pajahanti. Ye upadhiṁ pajahanti te dukkhaṁ pajahanti. Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimuccanti dukkhasmā’ti vadāmī”ti.

[¶23] > Pali: Chaṭṭhaṁ.

[¶24] SN 12.67 · Sheaves of Reeds

> Pali: SN 12.67 · Naḷakalāpīsutta

[¶25] At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi in the deer park at Isipatana.

> Pali: Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye.

[¶26] Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

> Pali: Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:

[¶27] “Well, Reverend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise anomalously, not made by oneself or another?”

> Pali: “kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ jarāmaraṇaṁ, paraṅkataṁ jarāmaraṇaṁ, sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇan”ti?

[¶28] “No, Reverend Koṭṭhita, old age and death are not made by oneself, nor by another, nor by both oneself and another, nor do they arise anomalously, not made by oneself or another. Rather, rebirth is a requirement for old age and death.”

> Pali: “Na kho, āvuso koṭṭhika, sayaṅkataṁ jarāmaraṇaṁ, na paraṅkataṁ jarāmaraṇaṁ, na sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇaṁ. Api ca jātipaccayā jarāmaraṇan”ti.

[¶29] “Well, Reverend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise anomalously, not made by oneself or another?”

> Pali: “Kiṁ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti?

[¶30] “No, Reverend Koṭṭhita, rebirth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise anomalously, not made by oneself or another. Rather, continued existence is a requirement for rebirth.”

> Pali: “Na kho, āvuso koṭṭhika, sayaṅkatā jāti, na paraṅkatā jāti, na sayaṅkatā ca paraṅkatā ca jāti, nāpi asayaṅkārā aparaṅkārā adhiccasamuppannā jāti. Api ca bhavapaccayā jātī”ti.

[¶31] “Well, Reverend Sāriputta, is continued existence made by oneself? …” … “Is grasping made by oneself? …” … “Is craving made by oneself? …” … “Is feeling made by oneself? …” … “Is contact made by oneself? …” … “Are the six sense fields made by oneself? …” … “Well, Reverend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise anomalously, not made by oneself or another?”

> Pali: “Kiṁ nu kho, āvuso sāriputta, sayaṅkato bhavo …pe… sayaṅkataṁ upādānaṁ … sayaṅkatā taṇhā … sayaṅkatā vedanā … sayaṅkato phasso … sayaṅkataṁ saḷāyatanaṁ … sayaṅkataṁ nāmarūpaṁ, paraṅkataṁ nāmarūpaṁ, sayaṅkatañca paraṅkatañca nāmarūpaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpan”ti?

[¶32] “No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise anomalously, not made by oneself or another. Rather, consciousness is a requirement for name and form.”

> Pali: “Na kho, āvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ, adhiccasamuppannaṁ nāmarūpaṁ. Api ca viññāṇapaccayā nāmarūpan”ti.

[¶33] “Well, Reverend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise anomalously, not made by oneself or another?”

> Pali: “Kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ viññāṇaṁ, paraṅkataṁ viññāṇaṁ, sayaṅkatañca paraṅkatañca viññāṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇan”ti?

[¶34] “No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise anomalously, not made by oneself or another. Rather, name and form are requirements for consciousness.”

> Pali: “Na kho, āvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ. Api ca nāmarūpapaccayā viññāṇan”ti.

[¶35] “Just now I understood you to say: ‘No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise anomalously, not made by oneself or another. Rather, consciousness is a requirement for name and form.’

> Pali: “Idāneva kho mayaṁ āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘na khvāvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpaṁ. Api ca viññāṇapaccayā nāmarūpan’ti.

[¶36] But I also understood you to say: ‘No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise anomalously, not made by oneself or another. Rather, name and form are requirements for consciousness.’

> Pali: Idāneva ca pana mayaṁ āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘na khvāvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ. Api ca nāmarūpapaccayā viññāṇan’ti.

[¶37] How then should we see the meaning of this statement?”

> Pali: Yathā kathaṁ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti?

[¶38] “Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there were two sheaves of reeds leaning up against each other.

> Pali: “Tenahāvuso, upamaṁ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ jānanti. Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṁ nissāya tiṭṭheyyuṁ.

[¶39] In the same way, name and form are requirements for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. … That is how this entire mass of suffering originates. If the first of those sheaves of reeds were to be pulled away, the other would collapse. And if the other were to be pulled away, the first would collapse.

> Pali: Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṁ; viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Tāsañce, āvuso, naḷakalāpīnaṁ ekaṁ ākaḍḍheyya, ekā papateyya; aparañce ākaḍḍheyya, aparā papateyya.

[¶40] In the same way, when name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. … That is how this entire mass of suffering ceases.”

> Pali: Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

[¶41] “It’s incredible, Reverend Sāriputta, it’s amazing! How well spoken this was by Venerable Sāriputta! And we can express our agreement with Venerable Sāriputta’s statement on these thirty-six grounds.

> Pali: “Acchariyaṁ, āvuso sāriputta; abbhutaṁ, āvuso sāriputta. Yāvasubhāsitañcidaṁ āyasmatā sāriputtena. Idañca pana mayaṁ āyasmato sāriputtassa bhāsitaṁ imehi chattiṁsāya vatthūhi anumodāma:

[¶42] If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’. If a mendicant teaches Dhamma for disillusionment regarding rebirth … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … choices … If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. If they practice for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.”

> Pali: ‘Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, dhammakathiko bhikkhūti alaṁvacanāya. Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṁvacanāya. Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṁvacanāya. Jātiyā ce … bhavassa ce … upādānassa ce … taṇhāya ce … vedanāya ce … phassassa ce … saḷāyatanassa ce … nāmarūpassa ce … viññāṇassa ce … saṅkhārānañce … avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, dhammakathiko bhikkhūti alaṁvacanāya. Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṁvacanāya. Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṁvacanāyā’”ti.

[¶43] > Pali: Sattamaṁ.

[¶44] SN 12.68 · At Kosambī

> Pali: SN 12.68 · Kosambisutta

[¶45] At one time the venerables Musīla, Saviṭṭha, Nārada, and Ānanda were staying near Kosambī in Ghosita’s monastery. Then Venerable Saviṭṭha said to Venerable Musīla:

> Pali: Ekaṁ samayaṁ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṁ viharanti ghositārāme. Atha kho āyasmā paviṭṭho āyasmantaṁ musilaṁ etadavoca:

[¶46] “Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you personally know that rebirth is a requirement for old age and death?”

> Pali: “aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ: ‘jātipaccayā jarāmaraṇan’”ti?

[¶47] “Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that rebirth is a requirement for old age and death.”

> Pali: “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: ‘jātipaccayā jarāmaraṇan’”ti.

[¶48] “Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberateation, do you personally know that continued existence is a requirement for rebirth … grasping is a requirement for continued existence … craving is a requirement for grasping … feeling is a requirement for craving … contact is a requirement for feeling … the six sense fields are requirements for contact … name and form are requirements for the six sense fields … consciousness is a requirement for name and form … choices are a requirement for consciousness … ignorance is a requirement for choices?”

> Pali: “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ: ‘bhavapaccayā jātīti …pe… upādānapaccayā bhavoti … taṇhāpaccayā upādānanti … vedanāpaccayā taṇhāti … phassapaccayā vedanāti … saḷāyatanapaccayā phassoti … nāmarūpapaccayā saḷāyatananti … viññāṇapaccayā nāmarūpanti … saṅkhārapaccayā viññāṇanti … avijjāpaccayā saṅkhārā’”ti?

[¶49] “Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that ignorance is a requirement for choices.”

> Pali: “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: ‘avijjāpaccayā saṅkhārā’”ti.

[¶50] “Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you personally know that when rebirth ceases, old age and death cease?”

> Pali: “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ: ‘jātinirodhā jarāmaraṇanirodho’”ti?

[¶51] “Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that when rebirth ceases, old age and death cease.”

> Pali: “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: ‘jātinirodhā jarāmaraṇanirodho’”ti.

[¶52] “Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you personally know that when continued existence ceases, rebirth ceases … when grasping ceases, continued existence ceases … when craving ceases, grasping ceases … when feeling ceases, craving ceases … when contact ceases, feeling ceases … when the six sense fields cease, contact ceases … when name and form cease, the six sense fields cease … when consciousness ceases name and form cease … when choices cease consciousness ceases … when ignorance ceases, choices cease?”

> Pali: “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ: ‘bhavanirodhā jātinirodhoti …pe… upādānanirodhā bhavanirodhoti … taṇhānirodhā upādānanirodhoti … vedanānirodhā taṇhānirodhoti … phassanirodhā vedanānirodhoti … saḷāyatananirodhā phassanirodhoti … nāmarūpanirodhā saḷāyatananirodhoti … viññāṇanirodhā nāmarūpanirodhoti … saṅkhāranirodhā viññāṇanirodhoti … avijjānirodhā saṅkhāranirodho’”ti?

[¶53] “Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that when ignorance ceases, choices cease.”

> Pali: “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: ‘avijjānirodhā saṅkhāranirodho’”ti.

[¶54] “Reverend Musīla, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you personally know that the cessation of continued existence is extinguishment?”

> Pali: “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṁ: ‘bhavanirodho nibbānan’”ti?

[¶55] “Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that the cessation of continued existence is extinguishment.”

> Pali: “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: ‘bhavanirodho nibbānan’”ti.

[¶56] “Then Venerable Musīla is a perfected one, with defilements ended.” When he said this, Musīla kept silent.

> Pali: “Tenahāyasmā musilo arahaṁ khīṇāsavo”ti? Evaṁ vutte, āyasmā musilo tuṇhī ahosi.

[¶57] Then Venerable Nārada said to Venerable Saviṭṭha, “Reverend Saviṭṭha, please let me answer these questions. Ask me and I will answer them for you.”

> Pali: Atha kho āyasmā nārado āyasmantaṁ paviṭṭhaṁ etadavoca: “sādhāvuso paviṭṭha, ahaṁ etaṁ pañhaṁ labheyyaṁ. Maṁ etaṁ pañhaṁ puccha. Ahaṁ te etaṁ pañhaṁ byākarissāmī”ti.

[¶58] “By all means, Venerable Nārada, try these questions. I’ll ask you and you can answer them for me.”

> Pali: “Labhatāyasmā nārado etaṁ pañhaṁ. Pucchāmahaṁ āyasmantaṁ nāradaṁ etaṁ pañhaṁ. Byākarotu ca me āyasmā nārado etaṁ pañhaṁ.

[¶59] (Saviṭṭha repeats exactly the same series of questions, and Nārada answers just as Musīla did.)

> Pali: Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ: ‘jātipaccayā jarāmaraṇan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: ‘jātipaccayā jarāmaraṇan’”ti.

[¶60] > Pali: “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ— bhavapaccayā jāti …pe… avijjāpaccayā saṅkhārā”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: ‘avijjāpaccayā saṅkhārā’”ti.

[¶61] > Pali: “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ: ‘jātinirodhā jarāmaraṇanirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: ‘jātinirodhā jarāmaraṇanirodho’”ti.

[¶62] > Pali: “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ: ‘bhavanirodhā jātinirodhoti …pe… avijjānirodhā saṅkhāranirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: ‘avijjānirodhā saṅkhāranirodho’”ti.

[¶63] “Reverend Nārada, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, do you personally know that the cessation of continued existence is extinguishment?”

> Pali: “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṁ: ‘bhavanirodho nibbānan’”ti?

[¶64] “Reverend Saviṭṭha, apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation, I know and see that the cessation of continued existence is extinguishment.”

> Pali: “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṁ jānāmi ahametaṁ passāmi: ‘bhavanirodho nibbānan’”ti.

[¶65] “Then Venerable Nārada is a perfected one, with defilements ended.”

> Pali: “Tenahāyasmā nārado arahaṁ khīṇāsavo”ti?

[¶66] “I have truly seen clearly with right wisdom that the cessation of continued existence is extinguishment. Yet I am not a perfected one. Suppose there was a well on a desert road that had neither rope nor bucket. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d know that there was water, but they couldn’t physically touch it.

> Pali: “‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, na camhi arahaṁ khīṇāsavo. Seyyathāpi, āvuso, kantāramagge udapāno, tatra nevassa rajju na udakavārako. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṁ udapānaṁ olokeyya. Tassa ‘udakan’ti hi kho ñāṇaṁ assa, na ca kāyena phusitvā vihareyya.

[¶67] In the same way, I have truly seen clearly with right wisdom that the cessation of continued existence is extinguishment. Yet I am not a perfected one.”

> Pali: Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, na camhi arahaṁ khīṇāsavo”ti.

[¶68] When he said this, Venerable Ānanda said to Venerable Saviṭṭha, “Reverend Saviṭṭha, what do you have to say to Venerable Nārada when he speaks like this?”

> Pali: Evaṁ vutte, āyasmā ānando āyasmantaṁ paviṭṭhaṁ etadavoca: “evaṁvādī tvaṁ, āvuso paviṭṭha, āyasmantaṁ nāradaṁ kiṁ vadesī”ti?

[¶69] “Reverend Ānanda, I have nothing to say to Venerable Nārada when he speaks like this, except what is good and wholesome.”

> Pali: “Evaṁvādāhaṁ, āvuso ānanda, āyasmantaṁ nāradaṁ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti.

[¶70] > Pali: Aṭṭhamaṁ.

[¶71] SN 12.69 · Surge

> Pali: SN 12.69 · Upayantisutta

[¶72] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho …pe…

[¶73] “Mendicants, when the ocean surges it makes the rivers surge. When the rivers surge they make the streams surge. When the streams surge they make the lakes surge. When the lakes surge they make the ponds surge.

> Pali: “mahāsamuddo, bhikkhave, upayanto mahānadiyo upayāpeti, mahānadiyo upayantiyo kunnadiyo upayāpenti, kunnadiyo upayantiyo mahāsobbhe upayāpenti, mahāsobbhā upayantā kusobbhe upayāpenti.

[¶74] In the same way, when ignorance surges it makes choices surge. When choices surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge.

> Pali: Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṁ upayāpenti, viññāṇaṁ upayantaṁ nāmarūpaṁ upayāpeti, nāmarūpaṁ upayantaṁ saḷāyatanaṁ upayāpeti, saḷāyatanaṁ upayantaṁ phassaṁ upayāpeti, phasso upayanto vedanaṁ upayāpeti, vedanā upayantī taṇhaṁ upayāpeti, taṇhā upayantī upādānaṁ upayāpeti, upādānaṁ upayantaṁ bhavaṁ upayāpeti, bhavo upayanto jātiṁ upayāpeti, jāti upayantī jarāmaraṇaṁ upayāpeti.

[¶75] When the ocean recedes it makes the rivers recede. When the rivers recede they make the streams recede. When the streams recede they make the lakes recede. When the lakes recede they make the ponds recede.

> Pali: Mahāsamuddo, bhikkhave, apayanto mahānadiyo apayāpeti, mahānadiyo apayantiyo kunnadiyo apayāpenti, kunnadiyo apayantiyo mahāsobbhe apayāpenti, mahāsobbhā apayantā kusobbhe apayāpenti.

[¶76] In the same way, when ignorance recedes it makes choices recede. When choices recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.”

> Pali: Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṁ apayāpenti, viññāṇaṁ apayantaṁ nāmarūpaṁ apayāpeti, nāmarūpaṁ apayantaṁ saḷāyatanaṁ apayāpeti, saḷāyatanaṁ apayantaṁ phassaṁ apayāpeti, phasso apayanto vedanaṁ apayāpeti, vedanā apayantī taṇhaṁ apayāpeti, taṇhā apayantī upādānaṁ apayāpeti, upādānaṁ apayantaṁ bhavaṁ apayāpeti, bhavo apayanto jātiṁ apayāpeti, jāti apayantī jarāmaraṇaṁ apayāpetī”ti.

[¶77] > Pali: Navamaṁ.

## 11. The Great Chapter · SN 12.70

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/11/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/11/#p-N

[¶0] SN 12.70 · The Wanderer Susīma

> Pali: SN 12.70 · Susimaparibbājakasutta

[¶1] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶2] Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick. And the mendicant Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick. But the wanderers who followed other religions were not honored, respected, revered, venerated, and esteemed. And they didn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.

> Pali: Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.

[¶3] Now at that time the wanderer Susīma was residing at Rājagaha together with a large community of wanderers.

> Pali: Tena kho pana samayena susimo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṁ.

[¶4] Then his community said to Susīma, “Reverend Susīma, please lead the spiritual life with the ascetic Gotama. Memorize that teaching and have us recite it with you. When we’ve memorized it we’ll recite it to the laity. In this way we too will be honored, respected, revered, venerated, and esteemed. And we’ll receive robes, almsfood, lodgings, and medicines and supplies for the sick.”

> Pali: Atha kho susimassa paribbājakassa parisā susimaṁ paribbājakaṁ etadavocuṁ: “ehi tvaṁ, āvuso susima, samaṇe gotame brahmacariyaṁ cara. Tvaṁ dhammaṁ pariyāpuṇitvā amhe vāceyyāsi. Taṁ mayaṁ dhammaṁ pariyāpuṇitvā gihīnaṁ bhāsissāma. Evaṁ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.

[¶5] “Yes, reverends,” replied Susīma to his own assembly. Then he went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda, “Reverend Ānanda, I wish to lead the spiritual life in this teaching and training.”

> Pali: “Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho susimo paribbājako āyasmantaṁ ānandaṁ etadavoca: “icchāmahaṁ, āvuso ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun”ti.

[¶6] Then Ānanda took Susīma to the Buddha, bowed, sat down to one side, and said to him, “Sir, this wanderer Susīma says that he wishes to lead the spiritual life in this teaching and training.”

> Pali: Atha kho āyasmā ānando susimaṁ paribbājakaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “ayaṁ, bhante, susimo paribbājako evamāha: ‘icchāmahaṁ, āvuso ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun’”ti.

[¶7] “Well then, Ānanda, give Susīma the going forth.” And the wanderer Susīma received the going forth, the ordination in the Buddha’s presence.

> Pali: “Tenahānanda, susimaṁ pabbājethā”ti. Alattha kho susimo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

[¶8] Now at that time several mendicants had declared their enlightenment in the Buddha’s presence: “We understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

> Pali: Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti: “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā”ti.

[¶9] Venerable Susīma heard about this. He went up to those mendicants, and exchanged greetings with them. When the greetings and polite conversation were over, he sat down to one side and said to those mendicants, “Is it really true that the venerables have declared enlightenment in the Buddha’s presence?”

> Pali: Assosi kho āyasmā susimo: “sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti. Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā susimo te bhikkhū etadavoca: “saccaṁ kirāyasmantehi bhagavato santike aññā byākatā: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti?

[¶10] “Yes, reverend.”

> Pali: “Evamāvuso”ti.

[¶11] “But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the realm of divinity?”

> Pali: “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā”ti?

[¶12] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶13] “Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and heavenly, whether near or far?”

> Pali: “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti?

[¶14] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶15] “Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having encompassed them with your mind? Do you understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’? Do you understand mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’? Do you understand mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’? Do you understand constricted mind as ‘constricted mind’, and scattered mind as ‘scattered mind’? Do you understand expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’? Do you understand mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’? Do you understand mind immersed in samādhi as ‘mind immersed in samādhi’, and mind not immersed in samādhi as ‘mind not immersed in samādhi’? Do you understand freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’?”

> Pali: “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānātha— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānātha; vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānātha; sadosaṁ vā cittaṁ sadosaṁ cittanti pajānātha; vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānātha; samohaṁ vā cittaṁ samohaṁ cittanti pajānātha; vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānātha; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānātha; vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānātha; mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānātha; amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānātha; sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānātha; anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānātha; samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānātha; asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānātha; vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānātha; avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāthā”ti?

[¶16] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶17] “Well, knowing and seeing thus, do you recollect many kinds of past lives? That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding? Do you remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Do you recollect your many kinds of past lives, with features and details?”

> Pali: “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ pubbenivāsaṁ anussaratha, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarathā”ti?

[¶18] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶19] “Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds? ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings pass on according to their deeds?”

> Pali: “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti?

[¶20] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶21] “Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”

> Pali: “Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti?

[¶22] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶23] “Well now, venerables, how could there be such a declaration when these things are not attained?”

> Pali: “Ettha dāni āyasmanto idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti; idaṁ no, āvuso, kathan”ti?

[¶24] “Reverend Susīma, we are freed by wisdom.”

> Pali: “Paññāvimuttā kho mayaṁ, āvuso susimā”ti.

[¶25] “I don’t understand the detailed meaning of what you have said in brief. Please teach me this matter so I can understand the detailed meaning.”

> Pali: “Na khvāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. Sādhu me āyasmanto tathā bhāsantu yathāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti.

[¶26] “Reverend Susīma, whether you understand or not, we are freed by wisdom.”

> Pali: “Ājāneyyāsi vā tvaṁ, āvuso susima, na vā tvaṁ ājāneyyāsi atha kho paññāvimuttā mayan”ti.

[¶27] Then Susīma went to the Buddha, bowed, sat down to one side, and informed the Buddha of all he had discussed with those mendicants.

> Pali: Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

[¶28] “Susīma, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of extinguishment.”

> Pali: “Pubbe kho, susima, dhammaṭṭhitiñāṇaṁ, pacchā nibbāne ñāṇan”ti.

[¶29] “Sir, I don’t understand the detailed meaning of what you have said in brief. Please teach me this matter so I can understand the detailed meaning.”

> Pali: “Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti.

[¶30] “Susīma, whether you understand or not, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of extinguishment.

> Pali: “Ājāneyyāsi vā tvaṁ, susima, na vā tvaṁ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṁ pubbe, pacchā nibbāne ñāṇaṁ.

[¶31] What do you think, Susīma? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññasi, susima, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶32] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶33] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶34] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶35] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

[¶36] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶37] “Is feeling permanent or impermanent?”

> Pali: “Vedanā niccā vā aniccā vā”ti?

[¶38] “Impermanent, sir.”

> Pali: “Aniccā, bhante”.

[¶39] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶40] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶41] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

[¶42] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶43] “Is perception permanent or impermanent?”

> Pali: “Saññā niccā vā aniccā vā”ti?

[¶44] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …pe…

[¶45] “Are choices permanent or impermanent?”

> Pali: “saṅkhārā niccā vā aniccā vā”ti?

[¶46] “Impermanent, sir.”

> Pali: “Aniccā, bhante”.

[¶47] “But if they’re impermanent, are they suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶48] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶49] “But if they’re impermanent, suffering, and perishable, are they fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

[¶50] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶51] “Is consciousness permanent or impermanent?”

> Pali: “Viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶52] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶53] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶54] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶55] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

[¶56] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶57] “So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of feeling at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of perception at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of choices at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

> Pali: “Tasmātiha, susima, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci saññā …pe… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶58] Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

> Pali: Evaṁ passaṁ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶59] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

[¶60] Susīma, do you see that rebirth is a requirement for old age and death?”

> Pali: ‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti?

[¶61] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶62] “Do you see that continued existence is a requirement for rebirth?”

> Pali: “‘Bhavapaccayā jātī’ti, susima, passasī”ti?

[¶63] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶64] “Do you see that grasping is a requirement for continued existence?”

> Pali: “‘Upādānapaccayā bhavo’ti, susima, passasī”ti?

[¶65] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶66] “Do you see that craving is a requirement for grasping?”

> Pali: “‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?

[¶67] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶68] “Do you see that feeling is a requirement for craving … contact is a requirement for feeling … the six sense fields are requirements for contact … name and form are requirements for the six sense fields … consciousness is a requirement for name and form … choices are a requirement for consciousness … ignorance is a requirement for choices?”

> Pali: “Vedanāpaccayā taṇhāti … phassapaccayā vedanāti … saḷāyatanapaccayā phassoti … nāmarūpapaccayā saḷāyatananti … viññāṇapaccayā nāmarūpanti … saṅkhārapaccayā viññāṇanti … avijjāpaccayā saṅkhārāti, susima, passasī”ti?

[¶69] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶70] “Do you see that when rebirth ceases old age and death cease?”

> Pali: “‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti?

[¶71] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶72] “Do you see that when continued existence ceases rebirth ceases?”

> Pali: “‘Bhavanirodhā jātinirodho’ti susima, passasī”ti?

[¶73] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶74] “Do you see that when grasping ceases continued existence ceases … when craving ceases, grasping ceases … when feeling ceases, craving ceases … when contact ceases, feeling ceases … when the six sense fields cease, contact ceases … when name and form cease, the six sense fields cease … when consciousness ceases name and form cease … when choices cease consciousness ceases … when ignorance ceases choices cease?”

> Pali: “Upādānanirodhā bhavanirodhoti … taṇhānirodhā upādānanirodhoti … vedanānirodhā taṇhānirodhoti … phassanirodhā vedanānirodhoti … saḷāyatananirodhā phassanirodhoti … nāmarūpanirodhā saḷāyatananirodhoti … viññāṇanirodhā nāmarūpanirodhoti … saṅkhāranirodhā viññāṇanirodhoti … avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti?

[¶75] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶76] “But knowing and seeing thus, do you wield the many kinds of psychic power? …”

> Pali: “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ iddhividhaṁ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṁ vattesī”ti?

[¶77] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶78] “Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and heavenly, whether near or far?”

> Pali: “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti?

[¶79] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶80] “Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having encompassed them with your mind? …”

> Pali: “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāsi— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāsi …pe… vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāsī”ti?

[¶81] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶82] “Well, knowing and seeing thus, do you recollect many kinds of past lives, with features and details?”

> Pali: “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ pubbenivāsaṁ anussarasi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarasī”ti?

[¶83] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶84] “Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … according to their deeds?”

> Pali: “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne …pe… yathākammūpage satte pajānāsī”ti?

[¶85] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶86] “Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”

> Pali: “Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti?

[¶87] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶88] “Well now, Susīma, how could there be such a declaration when these things are not attained?”

> Pali: “Ettha dāni, susima, idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti, idaṁ no, susima, kathan”ti?

[¶89] Then Venerable Susīma bowed with his head to the Buddha’s feet and said, “I made a mistake, sir. It was foolish, stupid, and unskillful of me to go forth as a thief in such a well-explained teaching and training. Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

> Pali: Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

[¶90] “Indeed, Susīma, you made a mistake. It was foolish, stupid, and unskillful of you to go forth as a thief of the teachings in such a well-explained teaching and training. Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ The king would say: ‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and from square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’ The king’s men would do as they were told. What do you think, Susīma? Wouldn’t that man experience pain and distress because of that?”

> Pali: “Taggha tvaṁ, susima, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo tvaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito. Seyyathāpi, susima, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: ‘ayaṁ te, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindathā’ti. Tamenaṁ rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindeyyuṁ. Taṁ kiṁ maññasi, susima, api nu so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?

[¶91] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶92] “Although that man would experience pain and distress because of that, going forth as a thief of the teachings in such a well-explained teaching and training has a more painful and bitter result. And it even leads to the underworld. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

> Pali: “Yaṁ kho so, susima, puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha. Yā evaṁ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṁ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṁvattati. Yato ca kho tvaṁ, susima, accayaṁ accayato disvā yathādhammaṁ paṭikarosi taṁ te mayaṁ paṭiggaṇhāma. Vuddhi hesā, susima, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiñca saṁvaraṁ āpajjatī”ti.

[¶93] > Pali: Dasamaṁ.

[¶94] > Pali: Mahāvaggo sattamo.

[¶95] > Pali: Tassuddānaṁ

[¶96] > Pali: Dve assutavatā vuttā,
puttamaṁsena cāparaṁ;
Atthirāgo ca nagaraṁ,
sammasaṁ naḷakalāpiyaṁ;
Kosambī upayanti ca,
dasamo susimena cāti.

## 12. Ascetics and Brahmins · SN 12.71–12.72–81

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/12/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/12/#p-N

[¶0] SN 12.71 · Old Age and Death

> Pali: SN 12.71 · Jarāmaraṇasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā …pe…

[¶2] “Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶3] There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ pajānanti …pe… paṭipadaṁ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶4] > Pali: (Suttanto eko.)

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 12.72–81 · A Set of Ten on Rebirth, Etc.

> Pali: SN 12.72–81 · Jātisuttādidasaka

[¶7] At Sāvatthī.

> Pali: “Sāvatthiyaṁ viharati.

[¶8] “… they don’t understand rebirth …”

> Pali: Jātiṁ nappajānanti …pe….

[¶9] “… continued existence …”

> Pali: “Bhavaṁ nappajānanti …pe….

[¶10] “… grasping …”

> Pali: “Upādānaṁ nappajānanti …pe….

[¶11] “… craving …”

> Pali: “Taṇhaṁ nappajānanti …pe….

[¶12] “… feeling …”

> Pali: “Vedanaṁ nappajānanti …pe….

[¶13] “… contact …”

> Pali: “Phassaṁ nappajānanti …pe….

[¶14] “… the six sense fields …”

> Pali: “Saḷāyatanaṁ nappajānanti …pe….

[¶15] “… name and form …”

> Pali: “Nāmarūpaṁ nappajānanti …pe….

[¶16] “… consciousness …”

> Pali: “Viññāṇaṁ nappajānanti …pe….

[¶17] “… choices …

> Pali: “Saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti …pe…

[¶18] … they understand …”

> Pali: pajānanti …pe… sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶19] > Pali: Ekādasamaṁ.

[¶20] > Pali: Samaṇabrāhmaṇavaggo aṭṭhamo.

[¶21] > Pali: Tassuddānaṁ

[¶22] > Pali: Paccayekādasa vuttā,
catusaccavibhajjanā;
Samaṇabrāhmaṇavaggo,
nidāne bhavati aṭṭhamo.

[¶23] > Pali: vagguddānaṁ

[¶24] > Pali: Buddho āhāro dasabalo,
Kaḷāro gahapatipañcamo;
Dukkhavaggo mahāvaggo,
Aṭṭhamo samaṇabrāhmaṇoti.

## 13. Incorporated Abbreviation Series · SN 12.82

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/13/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/13/#p-N

[¶0] SN 12.82 · The Teacher

> Pali: SN 12.82 · Satthusutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Mendicants, one who does not truly know or see old age and death should seek the Teacher so as to truly know old age and death. One who does not truly know or see the origin of old age and death should seek the Teacher so as to truly know the origin of old age and death. One who does not truly know or see the cessation of old age and death should seek the Teacher so as to truly know the cessation of old age and death. One who does not truly know or see the practice that leads to the cessation of old age and death should seek the Teacher so as to truly know the practice that leads to the cessation of old age and death.”

> Pali: “Jarāmaraṇaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ jarāmaraṇe yathābhūtaṁ ñāṇāya satthā pariyesitabbo; jarāmaraṇasamudayaṁ ajānatā apassatā yathābhūtaṁ jarāmaraṇasamudaye yathābhūtaṁ ñāṇāya satthā pariyesitabbo; jarāmaraṇanirodhaṁ ajānatā apassatā yathābhūtaṁ jarāmaraṇanirodhe yathābhūtaṁ ñāṇāya satthā pariyesitabbo; jarāmaraṇanirodhagāminiṁ paṭipadaṁ ajānatā apassatā yathābhūtaṁ jarāmaraṇanirodhagāminiyā paṭipadāya yathābhūtaṁ ñāṇāya satthā pariyesitabbo”ti.

[¶3] (One discourse.)

> Pali: (Suttanto eko.)

[¶4] > Pali: Paṭhamaṁ.

[¶5] (All the abbreviated texts should be told in full.)

> Pali: (Sabbesaṁ peyyālo evaṁ vitthāretabbo.)

## 14. The Teacher (2nd) · SN 12.83–12.91

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/14/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/14/#p-N

[¶0] SN 12.83

> Pali: SN 12.83

[¶1] “Mendicants, one who does not truly know or see rebirth …”

> Pali: “Jātiṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….

[¶2] SN 12.84

> Pali: SN 12.84

[¶3] “… continued existence …”

> Pali: “Bhavaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….

[¶4] SN 12.85

> Pali: SN 12.85

[¶5] “… grasping …”

> Pali: “Upādānaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….

[¶6] SN 12.86

> Pali: SN 12.86

[¶7] “… craving …”

> Pali: “Taṇhaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….

[¶8] SN 12.87

> Pali: SN 12.87

[¶9] “… feeling …”

> Pali: “Vedanaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….

[¶10] SN 12.88

> Pali: SN 12.88

[¶11] “… contact …”

> Pali: “Phassaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….

[¶12] SN 12.89

> Pali: SN 12.89

[¶13] “… the six sense fields …”

> Pali: “Saḷāyatanaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….

[¶14] SN 12.90

> Pali: SN 12.90

[¶15] “… name and form …”

> Pali: “Nāmarūpaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….

[¶16] SN 12.91

> Pali: SN 12.91

[¶17] “… consciousness …”

> Pali: “Viññāṇaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….

## 15. Sets of Eleven on Training, Etc. · SN 12.93–103–12.192–202

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/15/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/15/#p-N

[¶0] SN 12.93–103

> Pali: SN 12.93–103

[¶1] “Mendicants, one who does not truly know or see old age and death should train so as to truly know old age and death. …”

> Pali: “Jarāmaraṇaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ jarāmaraṇe yathābhūtaṁ ñāṇāya sikkhā karaṇīyā.

[¶2] > Pali: (Peyyālo. Catusaccikaṁ kātabbaṁ.)

[¶3] SN 12.104–114

> Pali: SN 12.104–114

[¶4] “… practice meditation …”

> Pali: “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… yogo karaṇīyo …pe….

[¶5] SN 12.115–125

> Pali: SN 12.115–125

[¶6] “… rouse up enthusiasm …”

> Pali: “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… chando karaṇīyo …pe….

[¶7] SN 12.126–136

> Pali: SN 12.126–136

[¶8] “… try vigorously …”

> Pali: “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… ussoḷhī karaṇīyā …pe….

[¶9] SN 12.137–147

> Pali: SN 12.137–147

[¶10] “… persevere …”

> Pali: “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… appaṭivānī karaṇīyā …pe….

[¶11] SN 12.148–158

> Pali: SN 12.148–158

[¶12] “… be keen …”

> Pali: “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… ātappaṁ karaṇīyaṁ …pe….

[¶13] SN 12.159–169

> Pali: SN 12.159–169

[¶14] “… rouse up energy …”

> Pali: “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… vīriyaṁ karaṇīyaṁ …pe….

[¶15] SN 12.170–180

> Pali: SN 12.170–180

[¶16] “… persist …”

> Pali: “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… sātaccaṁ karaṇīyaṁ …pe….

[¶17] SN 12.181–191

> Pali: SN 12.181–191

[¶18] “… be mindful …”

> Pali: “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… sati karaṇīyā …pe….

[¶19] SN 12.192–202

> Pali: SN 12.192–202

[¶20] “… use situational awareness …”

> Pali: “Jarāmaraṇaṁ, bhikkhave, ajānatā …pe… sampajaññaṁ karaṇīyaṁ …pe….

## 16. Comprehension · SN 13.1–13.11

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/16/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/16/#p-N

[¶0] SN 13.1 · A Fingernail

> Pali: SN 13.1 · Nakhasikhāsutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?”

> Pali: Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yo vāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito, ayaṁ vā mahāpathavī”ti?

[¶3] “Sir, the great earth is far more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ mahāpathavī. Appamattako bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.

[¶4] “In the same way, for a noble disciple accomplished in view, an individual with comprehension, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives. That’s how very beneficial it is to comprehend the teaching and gain the vision of the teaching.”

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattakaṁ avasiṭṭhaṁ. Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā. Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo; evaṁ mahatthiyo dhammacakkhupaṭilābho”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 13.2 · A Lotus Pond

> Pali: SN 13.2 · Pokkharaṇīsutta

[¶7] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶8] “Mendicants, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it. Then a person would pick up some water on the tip of a blade of grass.

> Pali: “Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena paññāsayojanāni vitthārena paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā. Tato puriso kusaggena udakaṁ uddhareyya.

[¶9] What do you think, mendicants? Which is more: the water on the tip of the blade of grass, or the water in the lotus pond?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā kusaggena udakaṁ ubbhataṁ yaṁ vā pokkharaṇiyā udakan”ti?

[¶10] “Sir, the water in the lotus pond is certainly more. The water on the tip of a blade of grass is tiny. Compared to the water in the lotus pond, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ pokkharaṇiyā udakaṁ. Appamattakaṁ kusaggena udakaṁ ubbhataṁ. Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti pokkharaṇiyā udakaṁ upanidhāya kusaggena udakaṁ ubbhatan”ti.

[¶11] “In the same way, for an individual with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives. That’s how very beneficial it is to comprehend the teaching and gain the vision of the teaching.”

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattakaṁ avasiṭṭhaṁ. Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya, yadidaṁ sattakkhattuṁparamatā. Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo; evaṁ mahatthiyo dhammacakkhupaṭilābho”ti.

[¶12] > Pali: Dutiyaṁ.

[¶13] SN 13.3 · Where the Waters Join Together

> Pali: SN 13.3 · Sambhejjaudakasutta

[¶14] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶15] “Mendicants, there are places where the great rivers—the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—join together and converge. Suppose a person was to draw two or three drops of water from such a place.

> Pali: “Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— gaṅgā yamunā aciravatī sarabhū mahī, tato puriso dve vā tīṇi vā udakaphusitāni uddhareyya.

[¶16] What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the confluence?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṁ vā sambhejjaudakan”ti?

[¶17] “Sir, the water in the confluence is certainly more. The two or three drops drawn out are tiny. Compared to the water in the confluence, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

> Pali: “Etadeva, bhante, bahutaraṁ yadidaṁ sambhejjaudakaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sambhejjaudakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.

[¶18] “In the same way, for a noble disciple, the suffering that’s over and done with is more …”

> Pali: “Evameva kho, bhikkhave …pe… dhammacakkhupaṭilābho”ti.

[¶19] > Pali: Tatiyaṁ.

[¶20] SN 13.4 · Where the Waters Join Together (2nd)

> Pali: SN 13.4 · Dutiyasambhejjaudakasutta

[¶21] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶22] “Mendicants, there are places where the great rivers—the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—join together and converge. Suppose that water dried up and evaporated except two or three drops.

> Pali: “Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṁsandanti samenti, seyyathidaṁ— gaṅgā yamunā aciravatī sarabhū mahī, taṁ udakaṁ parikkhayaṁ pariyādānaṁ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni.

[¶23] What do you think, mendicants? Which is more: the water in the confluence that has dried up and evaporated, or the two or three drops left?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā sambhejjaudakaṁ parikkhīṇaṁ pariyādiṇṇaṁ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?

[¶24] “Sir, the water in the confluence that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the confluence that has dried up and evaporated, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

> Pali: “Etadeva, bhante, bahutaraṁ sambhejjaudakaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sambhejjaudakaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.

[¶25] “In the same way, for a noble disciple, the suffering that’s over and done with is more …”

> Pali: “Evameva kho, bhikkhave …pe… dhammacakkhupaṭilābho”ti.

[¶26] > Pali: Catutthaṁ.

[¶27] SN 13.5 · The Earth

> Pali: SN 13.5 · Pathavīsutta

[¶28] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶29] “Mendicants, suppose a person was to place seven clay balls the size of jujube seeds on the great earth.

> Pali: “Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya.

[¶30] What do you think, mendicants? Which is more: the seven clay balls the size of jujube seeds, or the great earth?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā yā vā mahāpathavī”ti?

[¶31] “Sir, the great earth is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ mahāpathavī; appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā. Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāpathaviṁ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti.

[¶32] “In the same way, for a noble disciple, the suffering that’s over and done with is more …”

> Pali: “Evameva kho, bhikkhave …pe… dhammacakkhupaṭilābho”ti.

[¶33] > Pali: Pañcamaṁ.

[¶34] SN 13.6 · The Earth (2nd)

> Pali: SN 13.6 · Dutiyapathavīsutta

[¶35] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶36] “Mendicants, suppose the great earth was worn away and eroded except seven clay balls the size of jujube seeds.

> Pali: “Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta kolaṭṭhimattiyo guḷikā.

[¶37] What do you think, mendicants? Which is more: the great earth that has been worn away and eroded, or the seven clay balls the size of jujube seeds that are left?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā mahāpathaviyā parikkhīṇaṁ pariyādiṇṇaṁ yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti?

[¶38] “Sir, the great earth that has been worn away and eroded is certainly more. The seven clay balls the size of jujube seeds are tiny. Compared to the great earth that has been worn away and eroded, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

> Pali: “Etadeva, bhante, bahutaraṁ, mahāpathaviyā, yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā. Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāpathaviyā parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti.

[¶39] “In the same way, for a noble disciple, the suffering that’s over and done with is more …”

> Pali: “Evameva kho, bhikkhave …pe… dhammacakkhupaṭilābho”ti.

[¶40] > Pali: Chaṭṭhaṁ.

[¶41] SN 13.7 · The Ocean

> Pali: SN 13.7 · Samuddasutta

[¶42] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶43] “Mendicants, suppose a man was to draw up two or three drops of water from the ocean.

> Pali: “Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddhareyya.

[¶44] What do you think, mendicants? Which is more: the two or three drops drawn out or the water in the ocean?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṁ vā mahāsamudde udakan”ti?

[¶45] “Sir, the water in the ocean is certainly more. The two or three drops drawn out are tiny. Compared to the water in the ocean, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

> Pali: “Etadeva, bhante, bahutaraṁ, yadidaṁ mahāsamudde udakaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāsamudde udakaṁ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.

[¶46] “In the same way, for a noble disciple, the suffering that’s over and done with is more …”

> Pali: “Evameva kho, bhikkhave …pe… dhammacakkhupaṭilābho”ti.

[¶47] > Pali: Sattamaṁ.

[¶48] SN 13.8 · The Ocean (2nd)

> Pali: SN 13.8 · Dutiyasamuddasutta

[¶49] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶50] “Mendicants, suppose the water in the ocean dried up and evaporated except two or three drops.

> Pali: “Seyyathāpi, bhikkhave, mahāsamuddo parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni.

[¶51] What do you think, mendicants? Which is more: the water in the ocean that has dried up and evaporated, or the two or three drops left?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā mahāsamudde udakaṁ parikkhīṇaṁ pariyādiṇṇaṁ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?

[¶52] “Sir, the water in the ocean that has dried up and evaporated is certainly more. The two or three drops left are tiny. Compared to the water in the ocean that has dried up and evaporated, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

> Pali: “Etadeva, bhante, bahutaraṁ mahāsamudde udakaṁ, yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti mahāsamudde udakaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.

[¶53] “In the same way, for a noble disciple, the suffering that’s over and done with is more …”

> Pali: “Evameva kho, bhikkhave …pe… dhammacakkhupaṭilābho”ti.

[¶54] > Pali: Aṭṭhamaṁ.

[¶55] SN 13.9 · A Mountain

> Pali: SN 13.9 · Pabbatasutta

[¶56] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶57] “Mendicants, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains.

> Pali: “Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya.

[¶58] What do you think, mendicants? Which is more: the seven pebbles the size of mustard seeds, or the Himalayas, the king of mountains?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yā vā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā yo vā himavā pabbatarājā”ti?

[¶59] “Sir, the Himalayas, the king of mountains, is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to the Himalayas, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

> Pali: “Etadeva, bhante, bahutaraṁ yadidaṁ himavā pabbatarājā; appamattikā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā. Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti himavantaṁ pabbatarājānaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti.

[¶60] “In the same way, for a noble disciple, the suffering that’s over and done with is more …”

> Pali: “Evameva kho …pe… dhammacakkhupaṭilābho”ti.

[¶61] > Pali: Navamaṁ.

[¶62] SN 13.10 · A Mountain (2nd)

> Pali: SN 13.10 · Dutiyapabbatasutta

[¶63] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶64] “Mendicants, suppose the Himalayas, the king of mountains, was worn away and eroded except seven pebbles the size of mustard seeds.

> Pali: “Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṁ pariyādānaṁ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā.

[¶65] What do you think, mendicants? Which is more: the portion of the Himalayas, the king of mountains, that has been worn away and eroded, or the seven pebbles the size of mustard seeds that are left?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā himavato pabbatarājassa parikkhīṇaṁ pariyādiṇṇaṁ yā vā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti?

[¶66] “Sir, the portion of the Himalayas, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny. Compared to the Himalayas, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

> Pali: “Etadeva, bhante, bahutaraṁ himavato pabbatarājassa yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattikā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā. Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti himavato pabbatarājassa parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti.

[¶67] “In the same way, for a noble disciple accomplished in view, an individual with comprehension, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives. That’s how very beneficial it is to comprehend the teaching and gain the vision of the teaching.”

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattakaṁ avasiṭṭhaṁ. Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā. Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo, evaṁ mahatthiyo dhammacakkhupaṭilābho”ti.

[¶68] > Pali: Dasamaṁ.

[¶69] SN 13.11 · A Mountain (3rd)

> Pali: SN 13.11 · Tatiyapabbatasutta

[¶70] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶71] “Mendicants, suppose a person was to place on Sineru, the king of mountains, seven pebbles the size of mung beans.

> Pali: “Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya.

[¶72] What do you think, mendicants? Which is more: the seven pebbles the size of mung beans, or Sineru, the king of mountains?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yā vā satta muggamattiyo pāsāṇasakkharā upanikkhittā yo vā sineru pabbatarājā”ti?

[¶73] “Sir, Sineru, the king of mountains, is certainly more. The seven pebbles the size of mung beans are tiny. Compared to Sineru, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”

> Pali: “Etadeva, bhante, bahutaraṁ yadidaṁ sineru pabbatarājā; appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā. Neva satimaṁ kalaṁ upenti na sahassimaṁ kalaṁ upenti na satasahassimaṁ kalaṁ upenti sineruṁ pabbatarājānaṁ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti.

[¶74] “In the same way, compared with the achievements of a noble disciple accomplished in view, the achievements of the ascetics, brahmins, and wanderers of other religions is not nearly a hundredth, a thousandth, or a hundred thousandth part. So great is the achievement of the individual accomplished in view, so great is their direct knowledge.”

> Pali: “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa adhigamaṁ upanidhāya aññatitthiyasamaṇabrāhmaṇaparibbājakānaṁ adhigamo neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti. Evaṁ mahādhigamo, bhikkhave, diṭṭhisampanno puggalo, evaṁ mahābhiñño”ti.

[¶75] > Pali: Ekādasamaṁ.

[¶76] The Linked Discourses on comprehension are complete.

> Pali: Abhisamayasaṁyuttaṁ samattaṁ.

[¶77] > Pali: Tassuddānaṁ

[¶78] > Pali: Nakhasikhā pokkharaṇī,
sambhejjaudake ca dve;
Dve pathavī dve samuddā,
tayo ca pabbatūpamāti.

## 17. Diversity · SN 14.1–14.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/17/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/17/#p-N

[¶0] SN 14.1 · Diversity of Elements

> Pali: SN 14.1 · Dhātunānattasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Mendicants, I will teach you the diversity of elements. Listen and apply your mind well, I will speak.”

> Pali: “Dhātunānattaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶3] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶4] “And what is the diversity of elements? The eye element, sight element, and eye consciousness element. The ear element, sound element, and ear consciousness element. The nose element, smell element, and nose consciousness element. The tongue element, taste element, and tongue consciousness element. The body element, touch element, and body consciousness element. The mind element, ideas element, and mind consciousness element. This is called the diversity of elements.”

> Pali: “Katamañca, bhikkhave, dhātunānattaṁ? Cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu— idaṁ vuccati, bhikkhave, dhātunānattan”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 14.2 · Diversity of Contacts

> Pali: SN 14.2 · Phassanānattasutta

[¶7] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶8] “Mendicants, diversity of elements gives rise to diversity of contacts. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

> Pali: “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ. Katamañca, bhikkhave, dhātunānattaṁ? Cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu manodhātu— idaṁ vuccati, bhikkhave, dhātunānattaṁ.

[¶9] And how does diversity of elements give rise to diversity of contacts? The eye element gives rise to eye contact. The ear element … nose … tongue … body … The mind element gives rise to mind contact. That’s how diversity of elements gives rise to diversity of contacts.”

> Pali: Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ? Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso. Sotadhātuṁ paṭicca … ghānadhātuṁ paṭicca … jivhādhātuṁ paṭicca … kāyadhātuṁ paṭicca … manodhātuṁ paṭicca uppajjati manosamphasso. Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattan”ti.

[¶10] > Pali: Dutiyaṁ.

[¶11] SN 14.3 · Not Diversity of Contacts

> Pali: SN 14.3 · Nophassanānattasutta

[¶12] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶13] “Mendicants, diversity of elements gives rise to diversity of contacts. Diversity of contacts doesn’t give rise to diversity of elements. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

> Pali: “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ. Katamañca, bhikkhave, dhātunānattaṁ? Cakkhudhātu …pe… manodhātu— idaṁ vuccati, bhikkhave, dhātunānattaṁ.

[¶14] And how does diversity of elements give rise to diversity of contacts, while diversity of contacts doesn’t give rise to diversity of elements? The eye element gives rise to eye contact. Eye contact doesn’t give rise to the eye element. … The mind element gives rise to mind contact. Mind contact doesn’t give rise to the mind element. That’s how diversity of elements gives rise to diversity of contacts, while diversity of contacts doesn’t give rise to diversity of elements.”

> Pali: Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ? Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṁ paṭicca uppajjati cakkhudhātu …pe… manodhātuṁ paṭicca uppajjati manosamphasso, no manosamphassaṁ paṭicca uppajjati manodhātu. Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattan”ti.

[¶15] > Pali: Tatiyaṁ.

[¶16] SN 14.4 · Diversity of Feelings

> Pali: SN 14.4 · Vedanānānattasutta

[¶17] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶18] “Mendicants, diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

> Pali: “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ. Katamañca, bhikkhave, dhātunānattaṁ? Cakkhudhātu …pe… manodhātu— idaṁ vuccati, bhikkhave, dhātunānattaṁ.

[¶19] And how does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings? The eye element gives rise to eye contact. Eye contact gives rise to the feeling born of eye contact. … The mind element gives rise to mind contact. Mind contact gives rise to the feeling born of mind contact. That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.”

> Pali: Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ? Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṁ paṭicca uppajjati cakkhusamphassajā vedanā …pe… manodhātuṁ paṭicca uppajjati manosamphasso, manosamphassaṁ paṭicca uppajjati manosamphassajā vedanā. Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattan”ti.

[¶20] > Pali: Catutthaṁ.

[¶21] SN 14.5 · Diversity of Feelings (2nd)

> Pali: SN 14.5 · Dutiyavedanānānattasutta

[¶22] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶23] “Mendicants, diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings doesn’t give rise to diversity of contacts. Diversity of contacts doesn’t give rise to diversity of elements. And what is the diversity of elements? The eye element, ear element, nose element, tongue element, body element, and mind element. This is called the diversity of elements.

> Pali: “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ. Katamañca, bhikkhave, dhātunānattaṁ? Cakkhudhātu …pe… manodhātu— idaṁ vuccati, bhikkhave, dhātunānattaṁ.

[¶24] And how does diversity of elements give rise to diversity of contacts, and diversity of contacts give rise to diversity of feelings, while diversity of feelings doesn’t give rise to diversity of contacts, and diversity of contacts doesn’t give rise to diversity of elements? The eye element gives rise to eye contact. Eye contact gives rise to feeling born of eye contact. Feeling born of eye contact doesn’t give rise to eye contact. Eye contact doesn’t give rise to the eye element. … The mind element gives rise to mind contact. Mind contact gives rise to feeling born of mind contact. Feeling born of mind contact doesn’t give rise to mind contact. Mind contact doesn’t give rise to the mind element. That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings, while diversity of feelings doesn’t give rise to diversity of contacts, and diversity of contacts doesn’t give rise to diversity of elements.”

> Pali: Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattaṁ? Cakkhudhātuṁ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṁ paṭicca uppajjati cakkhusamphassajā vedanā, no cakkhusamphassajaṁ vedanaṁ paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṁ paṭicca uppajjati cakkhudhātu …pe… manodhātuṁ paṭicca uppajjati manosamphasso, manosamphassaṁ paṭicca uppajjati manosamphassajā vedanā, no manosamphassajaṁ vedanaṁ paṭicca uppajjati manosamphasso, no manosamphassaṁ paṭicca uppajjati manodhātu. Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati dhātunānattan”ti.

[¶25] > Pali: Pañcamaṁ.

[¶26] SN 14.6 · External Diversity of Elements

> Pali: SN 14.6 · Bāhiradhātunānattasutta

[¶27] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶28] “Mendicants, I will teach you the diversity of elements. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.”

> Pali: “Dhātunānattaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha …pe… katamañca, bhikkhave, dhātunānattaṁ? Rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu dhammadhātu— idaṁ vuccati, bhikkhave, dhātunānattan”ti.

[¶29] > Pali: Chaṭṭhaṁ.

[¶30] SN 14.7 · Diversity of Perceptions

> Pali: SN 14.7 · Saññānānattasutta

[¶31] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶32] “Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

> Pali: “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ. Katamañca, bhikkhave, dhātunānattaṁ? Rūpadhātu …pe… dhammadhātu— idaṁ vuccati, bhikkhave, dhātunānattaṁ.

[¶33] And how does diversity of elements give rise to diversity of perceptions, and diversity of perceptions give rise to diversity of thoughts, and diversity of thoughts give rise to diversity of desires, and diversity of desires give rise to diversity of passions, and diversity of passions give rise to diversity of searches?

> Pali: Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ?

[¶34] The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. … The idea element gives rise to the perception of ideas. The perception of ideas gives rise to thoughts about ideas. Thoughts about ideas give rise to the desire for ideas. The desire for ideas gives rise to the passion for ideas. The passion for ideas gives rise to searching for ideas.

> Pali: Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṁ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṁ paṭicca uppajjati rūpacchando, rūpacchandaṁ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṁ paṭicca uppajjati rūpapariyesanā …pe… dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṁ paṭicca uppajjati dhammacchando, dhammacchandaṁ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṁ paṭicca uppajjati dhammapariyesanā.

[¶35] That’s how diversity of elements gives rise to diversity of perceptions, and diversity of perceptions gives rise to diversity of thoughts, and diversity of thoughts gives rise to diversity of desires, and diversity of desires gives rise to diversity of passions, and diversity of passions gives rise to diversity of searches.”

> Pali: Evaṁ, kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattan”ti.

[¶36] > Pali: Sattamaṁ.

[¶37] SN 14.8 · No Diversity of Searches

> Pali: SN 14.8 · Nopariyesanānānattasutta

[¶38] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶39] “Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches doesn’t give rise to diversity of passions. Diversity of passions doesn’t give rise to diversity of desires. Diversity of desires doesn’t give rise to diversity of thoughts. Diversity of thoughts doesn’t give rise to diversity of perceptions. Diversity of perceptions doesn’t give rise to diversity of elements. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

> Pali: “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ; no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ. Katamañca, bhikkhave, dhātunānattaṁ? Rūpadhātu …pe… dhammadhātu— idaṁ vuccati, bhikkhave, dhātunānattaṁ.

[¶40] And how does diversity of elements give rise to diversity of perceptions … diversity of perceptions doesn’t give rise to diversity of elements?

> Pali: Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… pariyesanānānattaṁ; no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ?

[¶41] The sight element gives rise to the perception of sights … The idea element gives rise to the perception of ideas … the search for ideas. The search for ideas doesn’t give rise to the passion for ideas. The passion for ideas doesn’t give rise to the desire for ideas. The desire for ideas doesn’t give rise to thoughts about ideas. Thoughts about ideas don’t give rise to perceptions of ideas. Perceptions of ideas don’t give rise to the idea element.

> Pali: Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā …pe… dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati …pe… dhammapariyesanā; no dhammapariyesanaṁ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṁ paṭicca uppajjati dhammacchando, no dhammacchandaṁ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṁ paṭicca uppajjati dhammasaññā, no dhammasaññaṁ paṭicca uppajjati dhammadhātu.

[¶42] That’s how diversity of elements gives rise to diversity of perceptions … diversity of perceptions doesn’t give rise to diversity of elements.”

> Pali: Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… pariyesanānānattaṁ; no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattan”ti.

[¶43] > Pali: Aṭṭhamaṁ.

[¶44] SN 14.9 · Diversity of Gains

> Pali: SN 14.9 · Bāhiraphassanānattasutta

[¶45] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶46] “Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

> Pali: “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ. Katamañca, bhikkhave, dhātunānattaṁ? Rūpadhātu …pe… dhammadhātu— idaṁ vuccati, bhikkhave, dhātunānattaṁ.

[¶47] And how does diversity of elements give rise to diversity of perceptions … diversity of searches give rise to diversity of gains?

> Pali: Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… lābhanānattaṁ?

[¶48] The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to sight contact. Sight contact gives rise to feeling born of sight contact. Feeling born of sight contact gives rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. Searching for sights gives rise to gaining sights … The idea element gives rise to the perception of ideas. The perception of ideas gives rise to thoughts about ideas. Thoughts about ideas give rise to idea contact. Idea contact gives rise to feeling born of idea contact. Feeling born of idea contact gives rise to the desire for ideas. The desire for ideas gives rise to the passion for ideas. The passion for ideas gives rise to searching for ideas. Searching for ideas gives rise to gaining ideas.

> Pali: Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṁ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṁ paṭicca uppajjati rūpasamphasso, rūpasamphassaṁ paṭicca uppajjati rūpasamphassajā vedanā, rūpasamphassajaṁ vedanaṁ paṭicca uppajjati rūpacchando, rūpacchandaṁ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṁ paṭicca uppajjati rūpapariyesanā, rūpapariyesanaṁ paṭicca uppajjati rūpalābho …pe… dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṁ paṭicca uppajjati dhammasamphasso, dhammasamphassaṁ paṭicca uppajjati dhammasamphassajā vedanā, dhammasamphassajaṁ vedanaṁ paṭicca uppajjati dhammacchando, dhammacchandaṁ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṁ paṭicca uppajjati dhammapariyesanā, dhammapariyesanaṁ paṭicca uppajjati dhammalābho.

[¶49] That’s how diversity of elements gives rise to diversity of perceptions … diversity of searches gives rise to diversity of gains.”

> Pali: Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattan”ti.

[¶50] > Pali: Navamaṁ.

[¶51] SN 14.10 · No Diversity of Gains

> Pali: SN 14.10 · Dutiyabāhiraphassanānattasutta

[¶52] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶53] “Mendicants, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. … contacts … feelings … desires … passions … Diversity of searches gives rise to diversity of gains. Diversity of gains doesn’t give rise to diversity of searches. Diversity of searches doesn’t give rise to diversity of passions. … desires … feelings … contacts … thoughts … Diversity of perceptions doesn’t give rise to diversity of elements. And what is the diversity of elements? The sight element, the sound element, the smell element, the taste element, the touch element, and the idea element. This is called the diversity of elements.

> Pali: “Dhātunānattaṁ, bhikkhave, paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, phassa … vedanā … chanda … pariḷāha … pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ; no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati …pe… chanda … vedanā … phassa … saṅkappa … saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ. Katamañca, bhikkhave, dhātunānattaṁ? Rūpadhātu …pe… dhammadhātu— idaṁ vuccati, bhikkhave, dhātunānattaṁ.

[¶54] And how does diversity of elements give rise to diversity of perceptions, and diversity of perceptions give rise to diversity of thoughts? contacts … feelings … desires … passions … searches … gains … while diversity of gains doesn’t give rise to diversity of searches … passions … desires … feelings … contacts … thoughts … perceptions … elements?

> Pali: Kathañca, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ? Phassa … vedanā … chanda … pariḷāha … pariyesanā … lābha … no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, no pariyesanānānattaṁ paṭicca uppajjati pariḷāha … chanda … vedanā … phassa … no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattaṁ?

[¶55] The sight element gives rise to the perception of sights … The idea element gives rise to the perception of ideas … The search for ideas gives rise to gaining ideas. The gaining of ideas doesn’t give rise to the search for ideas. The search for ideas doesn’t give rise to the passion for ideas. The passion for ideas doesn’t give rise to the desire for ideas. The desire for ideas doesn’t give rise to feeling born of idea contact. Feeling born of idea contact doesn’t give rise to idea contact. Idea contact doesn’t give rise to thoughts about ideas. Thoughts about ideas don’t give rise to perceptions of ideas. Perceptions of ideas don’t give rise to the idea element.

> Pali: Rūpadhātuṁ, bhikkhave, paṭicca uppajjati rūpasaññā …pe… dhammadhātuṁ paṭicca uppajjati dhammasaññā, dhammasaññaṁ paṭicca uppajjati …pe… dhammapariyesanā, dhammapariyesanaṁ paṭicca uppajjati dhammalābho; no dhammalābhaṁ paṭicca uppajjati dhammapariyesanā, no dhammapariyesanaṁ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṁ paṭicca uppajjati dhammacchando, no dhammacchandaṁ paṭicca uppajjati dhammasamphassajā vedanā, no dhammasamphassajaṁ vedanaṁ paṭicca uppajjati dhammasamphasso, no dhammasamphassaṁ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṁ paṭicca uppajjati dhammasaññā, no dhammasaññaṁ paṭicca uppajjati dhammadhātu.

[¶56] That’s how diversity of elements gives rise to diversity of perceptions … diversity of perceptions doesn’t give rise to diversity of elements.”

> Pali: Evaṁ kho, bhikkhave, dhātunānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati …pe… saṅkappa … phassa … vedanā … chanda … pariḷāha … pariyesanā … lābha … no lābhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, no pariyesanānānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, no pariḷāhanānattaṁ paṭicca uppajjati chandanānattaṁ, no chandanānattaṁ paṭicca uppajjati vedanānānattaṁ, no vedanānānattaṁ paṭicca uppajjati phassanānattaṁ, no phassanānattaṁ paṭicca uppajjati saṅkappanānattaṁ, no saṅkappanānattaṁ paṭicca uppajjati saññānānattaṁ, no saññānānattaṁ paṭicca uppajjati dhātunānattan”ti.

[¶57] > Pali: Dasamaṁ.

[¶58] > Pali: Nānattavaggo paṭhamo.

[¶59] > Pali: Tassuddānaṁ

[¶60] > Pali: Dhātuphassañca no cetaṁ,
vedanā apare duve;
Etaṁ ajjhattapañcakaṁ,
dhātusaññañca no cetaṁ;
Phassassa apare duve,
etaṁ bāhirapañcakanti.

## 18. Chapter Two · SN 14.11–14.21

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/18/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/18/#p-N

[¶0] SN 14.11 · Seven Elements

> Pali: SN 14.11 · Sattadhātusutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Mendicants, there are these seven elements. What seven? The element of luminosity, the element of beauty, the element of the dimension of infinite space, the element of the dimension of infinite consciousness, the element of the dimension of nothingness, the element of the dimension of neither perception nor non-perception, and the element of the cessation of perception and feeling. These are the seven elements.”

> Pali: “Sattimā, bhikkhave, dhātuyo. Katamā satta? Ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu— imā kho, bhikkhave, satta dhātuyo”ti.

[¶3] When he said this, one of the mendicants said to the Buddha, “Sir, due to what does each of these elements appear?”

> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “yā cāyaṁ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kiṁ paṭicca paññāyantī”ti?

[¶4] “Mendicant, the element of luminosity appears due to the element of darkness. The element of beauty appears due to the element of ugliness. The element of the dimension of infinite space appears due to the element of form. The element of the dimension of infinite consciousness appears due to the element of the dimension of infinite space. The element of the dimension of nothingness appears due to the element of the dimension of infinite consciousness. The element of the dimension of neither perception nor non-perception appears due to the element of the dimension of nothingness. The element of the cessation of perception and feeling appears due to the element of cessation.”

> Pali: “Yāyaṁ, bhikkhu, ābhādhātu—ayaṁ dhātu andhakāraṁ paṭicca paññāyati. Yāyaṁ, bhikkhu, subhadhātu—ayaṁ dhātu asubhaṁ paṭicca paññāyati. Yāyaṁ, bhikkhu, ākāsānañcāyatanadhātu—ayaṁ dhātu rūpaṁ paṭicca paññāyati. Yāyaṁ, bhikkhu, viññāṇañcāyatanadhātu—ayaṁ dhātu ākāsānañcāyatanaṁ paṭicca paññāyati. Yāyaṁ, bhikkhu, ākiñcaññāyatanadhātu—ayaṁ dhātu viññāṇañcāyatanaṁ paṭicca paññāyati. Yāyaṁ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṁ dhātu ākiñcaññāyatanaṁ paṭicca paññāyati. Yāyaṁ, bhikkhu, saññāvedayitanirodhadhātu—ayaṁ dhātu nirodhaṁ paṭicca paññāyatī”ti.

[¶5] “Sir, how is each of these elements to be attained?”

> Pali: “Yā cāyaṁ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kathaṁ samāpatti pattabbā”ti?

[¶6] “The elements of light, beauty, the dimension of infinite space, the dimension of infinite consciousness, and the dimension of nothingness are attainments with perception. The element of the dimension of neither perception nor non-perception is an attainment with residual conditioned phenomena. The element of the cessation of perception and feeling is an attainment of cessation.”

> Pali: “Yā cāyaṁ, bhikkhu, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu—imā dhātuyo saññāsamāpatti pattabbā. Yāyaṁ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṁ dhātu saṅkhārāvasesasamāpatti pattabbā. Yāyaṁ, bhikkhu, saññāvedayitanirodhadhātu—ayaṁ dhātu nirodhasamāpatti pattabbā”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] SN 14.12 · With a Cause

> Pali: SN 14.12 · Sanidānasutta

[¶9] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶10] “Mendicants, sensual, malicious, and cruel thoughts arise for a reason, not without reason.

> Pali: “Sanidānaṁ, bhikkhave, uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ.

[¶11] And how do sensual, malicious, and cruel thoughts arise for a reason, not without reason? The element of sensuality gives rise to sensual perceptions. Sensual perceptions give rise to sensual purposes. Sensual purposes give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures. An unlearned ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind.

> Pali: Kathañca, bhikkhave, sanidānaṁ uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ? Kāmadhātuṁ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṁ paṭicca uppajjati kāmacchando, kāmacchandaṁ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṁ paṭicca uppajjati kāmapariyesanā. Kāmapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.

[¶12] The element of malice gives rise to malicious perceptions. Malicious perceptions give rise to malicious thoughts. … malicious desires … malicious passions … malicious searches … An unlearned ordinary person on a malicious search behaves badly in three ways: by body, speech, and mind.

> Pali: Byāpādadhātuṁ, bhikkhave, paṭicca uppajjati byāpādasaññā, byāpādasaññaṁ paṭicca uppajjati byāpādasaṅkappo …pe… byāpādacchando … byāpādapariḷāho … byāpādapariyesanā … byāpādapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.

[¶13] The element of cruelty gives rise to cruel perceptions. Cruel perceptions give rise to cruel purposes. … cruel desires … cruel passions … cruel searches … An unlearned ordinary person on a cruel search behaves badly in three ways: by body, speech, and mind.

> Pali: Vihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati vihiṁsāsaññā; vihiṁsāsaññaṁ paṭicca uppajjati vihiṁsāsaṅkappo …pe… vihiṁsāchando … vihiṁsāpariḷāho … vihiṁsāpariyesanā … vihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.

[¶14] Suppose a person was to drop a burning torch in a thicket of dry grass. If they don’t quickly extinguish it with their hands and feet, the creatures living in the grass and wood would come to ruin.

> Pali: Seyyathāpi, bhikkhave, puriso ādittaṁ tiṇukkaṁ sukkhe tiṇadāye nikkhipeyya; no ce hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te anayabyasanaṁ āpajjeyyuṁ.

[¶15] In the same way, a corrupt perception might arise in an ascetic or brahmin. If they don’t quickly give it up, dispel it, eliminate it, and obliterate it, they’ll suffer in the present life, with distress, anguish, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.

> Pali: Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṁ visamagataṁ saññaṁ na khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti, so diṭṭhe ceva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ; kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.

[¶16] Thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason.

> Pali: Sanidānaṁ, bhikkhave, uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ.

[¶17] And how do thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason? The element of renunciation gives rise to perceptions of renunciation. Perceptions of renunciation give rise to thoughts of renunciation. The purpose of renunciation give rise to enthusiasm for renunciation. Enthusiasm for renunciation gives rise to passion for renunciation. Fervor for renunciation gives rise to the search for renunciation. A learned noble disciple on a search for renunciation behaves well in three ways: by body, speech, and mind.

> Pali: Kathañca, bhikkhave, sanidānaṁ uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ? Nekkhammadhātuṁ, bhikkhave, paṭicca uppajjati nekkhammasaññā, nekkhammasaññaṁ paṭicca uppajjati nekkhammasaṅkappo, nekkhammasaṅkappaṁ paṭicca uppajjati nekkhammacchando, nekkhammacchandaṁ paṭicca uppajjati nekkhammapariḷāho, nekkhammapariḷāhaṁ paṭicca uppajjati nekkhammapariyesanā; nekkhammapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.

[¶18] The element of good will gives rise to perceptions of good will. Perceptions of good will give rise to thoughts of good will. … enthusiasm for good will … passion for good will … the search for good will. A learned noble disciple on a search for good will behaves well in three ways: by body, speech, and mind.

> Pali: Abyāpādadhātuṁ, bhikkhave, paṭicca uppajjati abyāpādasaññā, abyāpādasaññaṁ paṭicca uppajjati abyāpādasaṅkappo …pe… abyāpādacchando … abyāpādapariḷāho … abyāpādapariyesanā, abyāpādapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.

[¶19] The element of harmlessness gives rise to perceptions of harmlessness. Perceptions of harmlessness give rise to thoughts of harmlessness. … enthusiasm for harmlessness … passion for harmlessness … the search for harmlessness. A learned noble disciple on a search for harmlessness behaves well in three ways: by body, speech, and mind.

> Pali: Avihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati avihiṁsāsaññā, avihiṁsāsaññaṁ paṭicca uppajjati avihiṁsāsaṅkappo, avihiṁsāsaṅkappaṁ paṭicca uppajjati avihiṁsāchando, avihiṁsāchandaṁ paṭicca uppajjati avihiṁsāpariḷāho, avihiṁsāpariḷāhaṁ paṭicca uppajjati avihiṁsāpariyesanā; avihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.

[¶20] Suppose a person was to drop a burning torch in a thicket of dry grass. If they were to quickly extinguish it with their hands and feet, the creatures living in the grass and wood wouldn’t come to ruin.

> Pali: Seyyathāpi, bhikkhave, puriso ādittaṁ tiṇukkaṁ sukkhe tiṇadāye nikkhipeyya; tamenaṁ hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te na anayabyasanaṁ āpajjeyyuṁ.

[¶21] In the same way, a corrupt perception might arise in an ascetic or brahmin. If they quickly give it up, dispel it, eliminate it, and obliterate it, they’ll be happy in the present life, free of distress, anguish, and fever. And when the body breaks up, after death, they can expect to be reborn in a good place.”

> Pali: Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṁ visamagataṁ saññaṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti, so diṭṭhe ceva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ; kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.

[¶22] > Pali: Dutiyaṁ.

[¶23] SN 14.13 · In the Brick Hall

> Pali: SN 14.13 · Giñjakāvasathasutta

[¶24] At one time the Buddha was staying at Ñātika in the brick house. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā ñātike viharati giñjakāvasathe. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶25] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶26] “Mendicants, an element gives rise to a perception, a view, and a thought.”

> Pali: “Dhātuṁ, bhikkhave, paṭicca uppajjati saññā, uppajjati diṭṭhi, uppajjati vitakko”ti.

[¶27] When he said this, Venerable Kaccāna said to the Buddha, “Sir, regarding those who are not fully awakened Buddhas, there is a view that they are in fact fully awakened Buddhas. Due to what does this view appear?”

> Pali: Evaṁ vutte, āyasmā kaccāno bhagavantaṁ etadavoca: “yāyaṁ, bhante, diṭṭhi: ‘asammāsambuddhesu sammāsambuddhā’ti, ayaṁ nu kho, bhante, diṭṭhi kiṁ paṭicca paññāyatī”ti?

[¶28] “It’s a mighty thing, Kaccāna, the element of ignorance. An inferior element gives rise to inferior perception, inferior view, inferior thought, inferior intention, inferior aim, inferior wish, an inferior person, and inferior speech. One explains, teaches, asserts, establishes, clarifies, analyzes, and discloses the inferior. I say that their rebirth is inferior.

> Pali: “Mahati kho esā, kaccāna, dhātu yadidaṁ avijjādhātu. Hīnaṁ, kaccāna, dhātuṁ paṭicca uppajjati hīnā saññā, hīnā diṭṭhi, hīno vitakko, hīnā cetanā, hīnā patthanā, hīno paṇidhi, hīno puggalo, hīnā vācā; hīnaṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti; hīnā tassa upapattīti vadāmi.

[¶29] A middling element gives rise to middling perception, middling view, middling thought, middling intention, middling aim, middling wish, a middling person, and middling speech. One explains, teaches, asserts, establishes, clarifies, analyzes, and discloses the middling. I say that their rebirth is middling.

> Pali: Majjhimaṁ, kaccāna, dhātuṁ paṭicca uppajjati majjhimā saññā, majjhimā diṭṭhi, majjhimo vitakko, majjhimā cetanā, majjhimā patthanā, majjhimo paṇidhi, majjhimo puggalo, majjhimā vācā; majjhimaṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti; majjhimā tassa upapattīti vadāmi.

[¶30] A superior element gives rise to superior perception, superior view, superior thought, superior intention, superior aim, superior wish, a superior person, and superior speech. One explains, teaches, asserts, establishes, clarifies, analyzes, and discloses the superior. I say that their rebirth is superior.”

> Pali: Paṇītaṁ, kaccāna, dhātuṁ paṭicca uppajjati paṇītā saññā, paṇītā diṭṭhi, paṇīto vitakko, paṇītā cetanā, paṇītā patthanā, paṇīto paṇidhi, paṇīto puggalo, paṇītā vācā; paṇītaṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti; paṇītā tassa upapattīti vadāmī”ti.

[¶31] > Pali: Tatiyaṁ.

[¶32] SN 14.14 · Inferior Convictions

> Pali: SN 14.14 · Hīnādhimuttikasutta

[¶33] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶34] “Mendicants, sentient beings join together and converge because of an element. Those who have inferior convictions join together and converge with those who have inferior convictions. Those who have good convictions join together and converge with those who have good convictions.

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti; kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti.

[¶35] In the past, too, sentient beings came together and converged because of an element. …

> Pali: Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu; kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu.

[¶36] In the future, too, sentient beings will join together and converge because of an element. …

> Pali: Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandissanti samessanti; kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandissanti samessanti.

[¶37] At present, too, sentient beings join together and converge because of an element. Those who have inferior convictions join together and converge with those who have inferior convictions. Those who have good convictions join together and converge with those who have good convictions.”

> Pali: Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti; kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samentī”ti.

[¶38] > Pali: Catutthaṁ.

[¶39] SN 14.15 · Walking Together

> Pali: SN 14.15 · Caṅkamasutta

[¶40] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Sāriputta was walking together with several mendicants not far from the Buddha. Venerable Mahāmoggallāna was doing likewise, as were Venerable Mahākassapa, Venerable Anuruddha, Venerable Puṇṇa son of Mantāṇī, Venerable Upāli, Venerable Ānanda, and Devadatta.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā sāriputto sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; āyasmāpi kho mahāmoggallāno sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; āyasmāpi kho mahākassapo sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; āyasmāpi kho anuruddho sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; āyasmāpi kho puṇṇo mantāniputto sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; āyasmāpi kho upāli sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; āyasmāpi kho ānando sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati; devadattopi kho sambahulehi bhikkhūhi saddhiṁ bhagavato avidūre caṅkamati.

[¶41] Then the Buddha said to the mendicants, “Mendicants, do you see Sāriputta walking together with several mendicants?”

> Pali: Atha kho bhagavā bhikkhū āmantesi: “passatha no tumhe, bhikkhave, sāriputtaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?

[¶42] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶43] “All of those mendicants have great wisdom. Do you see Moggallāna walking together with several mendicants?”

> Pali: “Sabbe kho ete, bhikkhave, bhikkhū mahāpaññā. Passatha no tumhe, bhikkhave, moggallānaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?

[¶44] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶45] “All of those mendicants have great psychic power. Do you see Kassapa walking together with several mendicants?”

> Pali: “Sabbe kho ete, bhikkhave, bhikkhū mahiddhikā. Passatha no tumhe, bhikkhave, kassapaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?

[¶46] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶47] “All of those mendicants advocate austerities. Do you see Anuruddha walking together with several mendicants?”

> Pali: “Sabbe kho ete, bhikkhave, bhikkhū dhutavādā. Passatha no tumhe, bhikkhave, anuruddhaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?

[¶48] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶49] “All of those mendicants have clairvoyance. Do you see Puṇṇa son of Mantāṇī walking together with several mendicants?”

> Pali: “Sabbe kho ete, bhikkhave, bhikkhū dibbacakkhukā. Passatha no tumhe, bhikkhave, puṇṇaṁ mantāniputtaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?

[¶50] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶51] “All of those mendicants are Dhamma speakers. Do you see Upāli walking together with several mendicants?”

> Pali: “Sabbe kho ete, bhikkhave, bhikkhū dhammakathikā. Passatha no tumhe, bhikkhave, upāliṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?

[¶52] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶53] “All of those mendicants are experts in monastic law. Do you see Ānanda walking together with several mendicants?”

> Pali: “Sabbe kho ete, bhikkhave, bhikkhū vinayadharā. Passatha no tumhe, bhikkhave, ānandaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?

[¶54] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶55] “All of those mendicants are very learned. Do you see Devadatta walking together with several mendicants?”

> Pali: “Sabbe kho ete, bhikkhave, bhikkhū bahussutā. Passatha no tumhe, bhikkhave, devadattaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?

[¶56] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶57] “All of those mendicants have corrupt wishes.

> Pali: “Sabbe kho ete, bhikkhave, bhikkhū pāpicchā.

[¶58] Sentient beings join together and converge because of an element. Those who have inferior convictions join together and converge with those who have inferior convictions. Those who have good convictions join together and converge with those who have good convictions.

> Pali: Dhātusova, bhikkhave, sattā saṁsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti; kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti.

[¶59] In the past, in the future, and also in the present, sentient beings join together and converge because of an element. Those who have inferior convictions join together and converge with those who have inferior convictions. Those who have good convictions join together and converge with those who have good convictions.”

> Pali: Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu; kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu. Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandissanti samessanti; kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandissanti samessanti. Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti; kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samentī”ti.

[¶60] > Pali: Pañcamaṁ.

[¶61] SN 14.16 · With Verses

> Pali: SN 14.16 · Sagāthāsutta

[¶62] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶63] “Mendicants, sentient beings join together and converge because of an element. Those who have inferior convictions join together and converge with those who have inferior convictions. In the past …

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti. Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu.

[¶64] In the future …

> Pali: Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandissanti samessanti.

[¶65] At present, too, sentient beings join together and converge because of an element. Those who have inferior convictions join together and converge with those who have inferior convictions.

> Pali: Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti.

[¶66] It’s like how dung joins together with dung, urine with urine, spit with spit, pus with pus, and blood with blood. In the same way, sentient beings join together and converge because of an element. Those who have inferior convictions join together and converge with those who have inferior convictions. In the past … In the future … At present, too, sentient beings join together and converge because of an element. Those who have inferior convictions join together and converge with those who have inferior convictions.

> Pali: Seyyathāpi, bhikkhave, gūtho gūthena saṁsandati sameti; muttaṁ muttena saṁsandati sameti; kheḷo kheḷena saṁsandati sameti; pubbo pubbena saṁsandati sameti; lohitaṁ lohitena saṁsandati sameti; evameva kho, bhikkhave, dhātusova sattā saṁsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti. Atītampi kho addhānaṁ …pe… anāgatampi kho addhānaṁ …pe… etarahipi kho paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṁ saṁsandanti samenti.

[¶67] Sentient beings join together and converge because of an element. Those who have good convictions join together and converge with those who have good convictions. In the past …

> Pali: Dhātusova, bhikkhave, sattā saṁsandanti samenti. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti. Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandiṁsu samiṁsu.

[¶68] In the future … At present, too, sentient beings join together and converge because of an element. Those who have good convictions join together and converge with those who have good convictions.

> Pali: Anāgatampi kho, bhikkhave, addhānaṁ …pe… etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti.

[¶69] It’s like how milk joins together with milk, oil with oil, ghee with ghee, honey with honey, and molasses with molasses. In the same way, sentient beings join together and converge because of an element. Those who have good convictions join together and converge with those who have good convictions. In the past … In the future … At present, too, sentient beings join together and converge because of an element. Those who have good convictions join together and converge with those who have good convictions.”

> Pali: Seyyathāpi, bhikkhave, khīraṁ khīrena saṁsandati sameti; telaṁ telena saṁsandati sameti; sappi sappinā saṁsandati sameti; madhu madhunā saṁsandati sameti; phāṇitaṁ phāṇitena saṁsandati sameti; evameva kho, bhikkhave, dhātusova sattā saṁsandanti samenti. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samenti. Atītampi kho addhānaṁ … anāgatampi kho addhānaṁ … etarahipi kho paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṁ saṁsandanti samentī”ti.

[¶70] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶71] “Socializing creates a snarl;
they’re cut off by being aloof.
If you’re lost in the middle of a great sea,
and you clamber up on a little log, you’ll sink.

> Pali: “Saṁsaggā vanatho jāto,
asaṁsaggena chijjati;
Parittaṁ dārumāruyha,
yathā sīde mahaṇṇave.

[¶72] So too, a person who lives well
sinks by relying on a lazy person.
Hence you should avoid such
a lazy person who lacks energy.

> Pali: Evaṁ kusītamāgamma,
sādhujīvipi sīdati;
Tasmā taṁ parivajjeyya,
kusītaṁ hīnavīriyaṁ.

[¶73] Dwell with the noble ones
who are secluded and determined
and always energetic;
the astute who practice absorption.”

> Pali: Pavivittehi ariyehi,
pahitattehi jhāyīhi;
Niccaṁ āraddhavīriyehi,
paṇḍitehi sahāvase”ti.

[¶74] > Pali: Chaṭṭhaṁ.

[¶75] SN 14.17 · Faithless

> Pali: SN 14.17 · Assaddhasaṁsandanasutta

[¶76] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶77] “Mendicants, sentient beings join together and converge because of an element: the faithless with the faithless, the unconscientious with the unconscientious, the imprudent with the imprudent, the unlearned with the unlearned, the lazy with the lazy, the unmindful with the unmindful, and the witless with the witless.

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; ahirikā ahirikehi saddhiṁ saṁsandanti samenti; anottappino anottappīhi saddhiṁ saṁsandanti samenti; appassutā appassutehi saddhiṁ saṁsandanti samenti; kusītā kusītehi saddhiṁ saṁsandanti samenti; muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti.

[¶78] In the past, too, sentient beings came together and converged because of an element. …

> Pali: Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu. Assaddhā assaddhehi saddhiṁ saṁsandiṁsu samiṁsu; ahirikā ahirikehi saddhiṁ saṁsandiṁsu samiṁsu; anottappino anottappīhi saddhiṁ saṁsandiṁsu samiṁsu; appassutā appassutehi saddhiṁ saṁsandiṁsu samiṁsu; kusītā kusītehi saddhiṁ saṁsandiṁsu samiṁsu; muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandiṁsu samiṁsu; duppaññā duppaññehi saddhiṁ saṁsandiṁsu samiṁsu.

[¶79] In the future, too, sentient beings will join together and converge because of an element. …

> Pali: Anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti. Assaddhā assaddhehi saddhiṁ saṁsandissanti samessanti; ahirikā ahirikehi saddhiṁ saṁsandissanti samessanti; anottappino anottappīhi saddhiṁ …pe… appassutā appassutehi saddhiṁ …pe… kusītā kusītehi saddhiṁ …pe… muṭṭhassatino muṭṭhassatīhi saddhiṁ …pe… duppaññā duppaññehi saddhiṁ saṁsandissanti samessanti.

[¶80] At present, too, sentient beings join together and converge because of an element. …

> Pali: Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; ahirikā ahirikehi saddhiṁ …pe… anottappino anottappīhi saddhiṁ …pe… appassutā appassutehi saddhiṁ …pe… kusītā kusītehi saddhiṁ …pe… muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti.

[¶81] Sentient beings join together and converge because of an element: the faithful with the faithful, the conscientious with the conscientious, the prudent with the prudent, the learned with the learned, the energetic with the energetic, the mindful with the mindful, and the wise with the wise. In the past … In the future … At present, too, sentient beings join together and converge because of an element. …”

> Pali: Dhātusova, bhikkhave, sattā saṁsandanti samenti. Saddhā saddhehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti; ottappino ottappīhi saddhiṁ saṁsandanti samenti; bahussutā bahussutehi saddhiṁ saṁsandanti samenti; āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti. Atītampi kho, bhikkhave, addhānaṁ …pe… anāgatampi kho, bhikkhave …pe… etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. Saddhā saddhehi saddhiṁ …pe… paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti.

[¶82] > Pali: Sattamaṁ.

[¶83] SN 14.18 · Beginning With the Faithless

> Pali: SN 14.18 · Assaddhamūlakasutta

[¶84] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶85] “Mendicants, sentient beings join together and converge because of an element: the faithless with the faithless, the unconscientious with the unconscientious, the witless with the witless, the faithful with the faithful, the conscientious with the conscientious, and the wise with the wise. In the past … In the future …

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; ahirikā ahirikehi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti; saddhā saddhehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti. Atītampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandiṁsu samiṁsu …pe… anāgatampi kho, bhikkhave, addhānaṁ dhātusova sattā saṁsandissanti samessanti …pe….

[¶86] At present, too, sentient beings join together and converge because of an element. …

> Pali: Etarahipi kho, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā saṁsandanti samenti. Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; ahirikā ahirikehi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; saddhā saddhehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentīti.

[¶87] Sentient beings join together and converge because of an element: the faithless with the faithless, the imprudent with the imprudent, the witless with the witless, the faithful with the faithful, the prudent with the prudent, and the wise with the wise.

> Pali: Dhātusova, bhikkhave, sattā saṁsandanti samenti. Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; anottappino anottappīhi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti; saddhā saddhehi saddhiṁ saṁsandanti samenti; ottappino ottappīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe…

[¶88] (The following should be told in full like the first section.)

> Pali: paṭhamavāro viya vitthāretabbo.

[¶89] Sentient beings come together because of an element: the faithless … unlearned … witless … the faithful …

> Pali: Dhātusova, bhikkhave …pe… assaddhā assaddhehi saddhiṁ saṁsandanti samenti; appassutā appassutehi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti; saddhā saddhehi saddhiṁ saṁsandanti samenti; bahussutā bahussutehi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….

[¶90] Sentient beings come together because of an element: the faithless … lazy … witless. the faithful … energetic … wise.

> Pali: Dhātusova, bhikkhave …pe… assaddhā assaddhehi saddhiṁ saṁsandanti samenti; kusītā kusītehi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti; saddhā saddhehi saddhiṁ saṁsandanti samenti; āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….

[¶91] Sentient beings come together because of an element: the faithless … unmindful … witless. the faithful … mindful … wise.”

> Pali: Dhātusova, bhikkhave …pe… assaddhā assaddhehi saddhiṁ saṁsandanti samenti; muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti; saddhā saddhehi saddhiṁ saṁsandanti samenti; upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe….

[¶92] > Pali: Aṭṭhamaṁ.

[¶93] SN 14.19 · Beginning With the Shameless

> Pali: SN 14.19 · Ahirikamūlakasutta

[¶94] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶95] “Mendicants, sentient beings join together and converge because of an element: the unconscientious with the unconscientious … imprudent … witless. The conscientious with the conscientious … prudent … wise.

> Pali: “Dhātusova …pe… ahirikā ahirikehi saddhiṁ saṁsandanti samenti, anottappino anottappīhi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, ottappino ottappīhi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….

[¶96] … shameless … unlearned … witless. The conscientious with the conscientious … learned … wise.

> Pali: Ahirikā ahirikehi saddhiṁ saṁsandanti samenti, appassutā appassutehi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, bahussutā bahussutehi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….

[¶97] … shameless … lazy … witless. The conscientious with the conscientious … energetic … wise.

> Pali: Ahirikā ahirikehi saddhiṁ saṁsandanti samenti, kusītā kusītehi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….

[¶98] … shameless … unmindful … witless. The conscientious with the conscientious … mindful … wise.”

> Pali: Ahirikā ahirikehi saddhiṁ saṁsandanti samenti, muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti, duppaññā duppaññehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti, upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti, paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe….

[¶99] > Pali: Navamaṁ.

[¶100] SN 14.20 · Beginning With Imprudence

> Pali: SN 14.20 · Anottappamūlakasutta

[¶101] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶102] “Mendicants, sentient beings join together and converge because of an element: the imprudent with the imprudent … unlearned … witless. The prudent with the prudent … learned … wise.

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Anottappino anottappīhi saddhiṁ saṁsandanti samenti; appassutā appassutehi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti; ottappino ottappīhi saddhiṁ saṁsandanti samenti; bahussutā bahussutehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….

[¶103] … the imprudent with the imprudent … lazy … witless. The prudent with the prudent … energetic … wise.

> Pali: Anottappino anottappīhi saddhiṁ saṁsandanti samenti; kusītā kusītehi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti; ottappino ottappīhi saddhiṁ saṁsandanti samenti; āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….

[¶104] … the imprudent with the imprudent … unmindful … witless. The prudent with the prudent … mindful … wise.”

> Pali: Anottappino anottappīhi saddhiṁ saṁsandanti samenti; muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti; ottappino ottappīhi saddhiṁ saṁsandanti samenti; upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe….

[¶105] > Pali: Dasamaṁ.

[¶106] SN 14.21 · Beginning With the Unlearned

> Pali: SN 14.21 · Appassutamūlakasutta

[¶107] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶108] “Mendicants, sentient beings join together and converge because of an element: the unlearned with the unlearned … lazy … witless. The learned with the learned … energetic … wise.

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Appassutā appassutehi saddhiṁ saṁsandanti samenti; kusītā kusītehi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti; bahussutā bahussutehi saddhiṁ saṁsandanti samenti; āraddhavīriyā āraddhavīriyehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samenti …pe….

[¶109] … the unlearned with the unlearned … unmindful … witless. The learned with the learned … mindful … wise.”

> Pali: Appassutā appassutehi saddhiṁ saṁsandanti samenti; muṭṭhassatino muṭṭhassatīhi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti; bahussutā bahussutehi saddhiṁ saṁsandanti samenti; upaṭṭhitassatino upaṭṭhitassatīhi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti …pe….

[¶110] > Pali: Ekādasamaṁ.

## 19. Ways of Performing Deeds · SN 14.23–14.29

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/19/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/19/#p-N

[¶0] SN 14.23 · Lacking Immersion

> Pali: SN 14.23 · Asamāhitasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Mendicants, sentient beings join together and converge because of an element: the faithless with the faithless … shameless … imprudent … lacking immersion … witless …

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; ahirikā ahirikehi saddhiṁ saṁsandanti samenti; anottappino anottappīhi saddhiṁ saṁsandanti samenti; asamāhitā asamāhitehi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti.

[¶3] The faithful with the faithful … conscientious … prudent … possessing immersion … and the wise with the wise.”

> Pali: Saddhā saddhehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti; ottappino ottappīhi saddhiṁ saṁsandanti samenti; samāhitā samāhitehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 14.24 · Unethical

> Pali: SN 14.24 · Dussīlasutta

[¶6] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶7] “Mendicants, sentient beings join together and converge because of an element: the faithless with the faithless … shameless … imprudent … unethical … witless …

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Assaddhā assaddhehi saddhiṁ saṁsandanti samenti; ahirikā ahirikehi saddhiṁ saṁsandanti samenti; anottappino anottappīhi saddhiṁ saṁsandanti samenti; dussīlā dussīlehi saddhiṁ saṁsandanti samenti; duppaññā duppaññehi saddhiṁ saṁsandanti samenti.

[¶8] The faithful with the faithful … conscientious … prudent … ethical … and the wise with the wise.”

> Pali: Saddhā saddhehi saddhiṁ saṁsandanti samenti; hirimanā hirimanehi saddhiṁ saṁsandanti samenti; ottappino ottappīhi saddhiṁ saṁsandanti samenti; sīlavanto sīlavantehi saddhiṁ saṁsandanti samenti; paññavanto paññavantehi saddhiṁ saṁsandanti samentī”ti.

[¶9] > Pali: Dutiyaṁ.

[¶10] SN 14.25 · The Five Precepts

> Pali: SN 14.25 · Pañcasikkhāpadasutta

[¶11] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶12] “Mendicants, sentient beings join together and converge because of an element: those who kill living creatures with those who kill living creatures, those who steal … commit sexual misconduct … lie … consume intoxicants of beer, wine, and liquor …

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Pāṇātipātino pāṇātipātīhi saddhiṁ saṁsandanti samenti; adinnādāyino adinnādāyīhi saddhiṁ saṁsandanti samenti; kāmesumicchācārino kāmesumicchācārīhi saddhiṁ saṁsandanti samenti; musāvādino musāvādīhi saddhiṁ saṁsandanti samenti; surāmerayamajjappamādaṭṭhāyino surāmerayamajjappamādaṭṭhāyīhi saddhiṁ saṁsandanti samenti.

[¶13] Those who refrain from killing living creatures … who refrain from stealing … who refrain from sexual misconduct … who refrain from lying … those who refrain from intoxicants of beer, wine, and liquor with those who refrain from intoxicants of beer, wine, and liquor.”

> Pali: Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṁ saṁsandanti samenti; adinnādānā paṭiviratā adinnādānā paṭiviratehi saddhiṁ saṁsandanti samenti; kāmesumicchācārā paṭiviratā kāmesumicchācārā paṭiviratehi saddhiṁ saṁsandanti samenti; musāvādā paṭiviratā musāvādā paṭiviratehi saddhiṁ saṁsandanti samenti; surāmerayamajjappamādaṭṭhānā paṭiviratā surāmerayamajjappamādaṭṭhānā paṭiviratehi saddhiṁ saṁsandanti samentī”ti.

[¶14] > Pali: Tatiyaṁ.

[¶15] SN 14.26 · Seven Ways of Performing Deeds

> Pali: SN 14.26 · Sattakammapathasutta

[¶16] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶17] “Mendicants, sentient beings join together and converge because of an element: those who kill living creatures with those who kill living creatures, those who steal … commit sexual misconduct … lie … backbite … speak harshly … talk nonsense …

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Pāṇātipātino pāṇātipātīhi saddhiṁ saṁsandanti samenti; adinnādāyino adinnādāyīhi saddhiṁ saṁsandanti samenti; kāmesumicchācārino kāmesumicchācārīhi saddhiṁ saṁsandanti samenti; musāvādino musāvādīhi saddhiṁ saṁsandanti samenti; pisuṇavācā pisuṇavācehi saddhiṁ saṁsandanti samenti; pharusavācā pharusavācehi saddhiṁ saṁsandanti samenti; samphappalāpino samphappalāpīhi saddhiṁ saṁsandanti samenti.

[¶18] Those who refrain from killing living creatures. … who refrain from stealing … who refrain from sexual misconduct … who refrain from lying … who refrain from backbiting … who refrain from harsh speech … who refrain from talking nonsense with those who refrain from talking nonsense.”

> Pali: Pāṇātipātā paṭiviratā …pe… adinnādānā paṭiviratā … kāmesumicchācārā paṭiviratā … musāvādā paṭiviratā … pisuṇāya vācāya paṭiviratā pisuṇāya vācāya paṭiviratehi saddhiṁ saṁsandanti samenti; pharusāya vācāya paṭiviratā pharusāya vācāya paṭiviratehi saddhiṁ saṁsandanti samenti; samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṁ saṁsandanti samentī”ti.

[¶19] > Pali: Catutthaṁ.

[¶20] SN 14.27 · Ten Ways of Performing Deeds

> Pali: SN 14.27 · Dasakammapathasutta

[¶21] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶22] “Mendicants, sentient beings join together and converge because of an element: those who kill living creatures with those who kill living creatures, those who steal … commit sexual misconduct … lie … backbite … speak harshly … talk nonsense … are covetous … are malicious … have wrong view …

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Pāṇātipātino pāṇātipātīhi saddhiṁ saṁsandanti samenti; adinnādāyino …pe… kāmesumicchācārino … musāvādino … pisuṇavācā … pharusavācā … samphappalāpino samphappalāpīhi saddhiṁ saṁsandanti samenti; abhijjhāluno abhijjhālūhi saddhiṁ saṁsandanti samenti; byāpannacittā byāpannacittehi saddhiṁ saṁsandanti samenti; micchādiṭṭhikā micchādiṭṭhikehi saddhiṁ saṁsandanti samenti.

[¶23] Those who refrain from killing living creatures … who refrain from stealing … who refrain from sexual misconduct … who refrain from lying … who refrain from backbiting … who refrain from harsh speech … who refrain from talking nonsense … are not covetous … are not malicious … have right view with those who have right view.”

> Pali: Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṁ saṁsandanti samenti; adinnādānā paṭiviratā …pe… kāmesumicchācārā paṭiviratā … musāvādā paṭiviratā … pisuṇāya vācāya … pharusāya vācāya … samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṁ saṁsandanti samenti; anabhijjhāluno anabhijjhālūhi saddhiṁ saṁsandanti samenti; abyāpannacittā abyāpannacittehi saddhiṁ saṁsandanti samenti; sammādiṭṭhikā sammādiṭṭhikehi saddhiṁ saṁsandanti samentī”ti.

[¶24] > Pali: Pañcamaṁ.

[¶25] SN 14.28 · The Eightfold Path

> Pali: SN 14.28 · Aṭṭhaṅgikasutta

[¶26] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶27] “Mendicants, sentient beings join together and converge because of an element: those of wrong view with those of wrong view … wrong purpose … wrong speech … wrong action … wrong livelihood … wrong effort … wrong mindfulness … wrong immersion …

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Micchādiṭṭhikā micchādiṭṭhikehi saddhiṁ saṁsandanti samenti; micchāsaṅkappā …pe… micchāvācā … micchākammantā … micchāājīvā … micchāvāyāmā … micchāsatino … micchāsamādhino micchāsamādhīhi saddhiṁ saṁsandanti samenti.

[¶28] Those who have right view … right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion with those who have right immersion.”

> Pali: Sammādiṭṭhikā sammādiṭṭhikehi saddhiṁ saṁsandanti samenti; sammāsaṅkappā …pe… sammāvācā … sammākammantā … sammāājīvā … sammāvāyāmā … sammāsatino … sammāsamādhino sammāsamādhīhi saddhiṁ saṁsandanti samentī”ti.

[¶29] > Pali: Chaṭṭhaṁ.

[¶30] SN 14.29 · Ten Factored Path

> Pali: SN 14.29 · Dasaṅgasutta

[¶31] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶32] “Mendicants, sentient beings come together and converge because of an element: those of wrong view with those of wrong view … wrong purpose … wrong speech … wrong action … wrong livelihood … wrong effort … wrong mindfulness … wrong immersion … wrong knowledge … wrong freedom …

> Pali: “Dhātusova, bhikkhave, sattā saṁsandanti samenti. Micchādiṭṭhikā micchādiṭṭhikehi saddhiṁ saṁsandanti samenti; micchāsaṅkappā …pe… micchāvācā … micchākammantā … micchāājīvā … micchāvāyāmā … micchāsatino … micchāsamādhino micchāsamādhīhi saddhiṁ saṁsandanti samenti; micchāñāṇino micchāñāṇīhi saddhiṁ saṁsandanti samenti; micchāvimuttino micchāvimuttīhi saddhiṁ saṁsandanti samenti.

[¶33] Those who have right view … right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion … right knowledge … right freedom with those who have right freedom.”

> Pali: Sammādiṭṭhikā sammādiṭṭhikehi saddhiṁ saṁsandanti samenti; sammāsaṅkappā …pe… sammāvācā … sammākammantā … sammāājīvā … sammāvāyāmā … sammāsatino … sammāsamādhino … sammāñāṇino sammāñāṇīhi saddhiṁ saṁsandanti samenti; sammāvimuttino sammāvimuttīhi saddhiṁ saṁsandanti samentī”ti.

[¶34] > Pali: Sattamaṁ.

[¶35] (Tell all in full for the past, future, and present.)

> Pali: (Sabbattha atītānāgatapaccuppannaṁ kātabbaṁ.)

[¶36] > Pali: Sattannaṁ suttantānaṁ uddānaṁ

[¶37] > Pali: Asamāhitaṁ dussīlaṁ,
pañca sikkhāpadāni ca;
Satta kammapathā vuttā,
dasakammapathena ca;
Chaṭṭhaṁ aṭṭhaṅgiko vutto,
dasaṅgena ca sattamaṁ.

[¶38] > Pali: Kammapathavaggo tatiyo.

## 20. Chapter Four · SN 14.30–14.39

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/20/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/20/#p-N

[¶0] SN 14.30 · Four Elements

> Pali: SN 14.30 · Catudhātusutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … “Mendicants, there are these four elements. What four? The elements of earth, water, fire, and air. These are the four elements.”

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme … “catasso imā, bhikkhave, dhātuyo. Katamā catasso? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu— imā kho, bhikkhave, catasso dhātuyo”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] SN 14.31 · Before Awakening

> Pali: SN 14.31 · Pubbesambodhasutta

[¶4] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶5] “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification, the drawback, and the escape when it comes to the earth element … the water element … the fire element … and the air element?’

> Pali: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko āpodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko tejodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko vāyodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇan’ti?

[¶6] Then it occurred to me: ‘The pleasure and happiness that arise from the earth element: this is its gratification. That the earth element is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the earth element: this is its escape. The pleasure and happiness that arise from the water element … The pleasure and happiness that arise from the fire element … The pleasure and happiness that arise from the air element: this is its gratification. That the air element is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the air element: this is its escape.’

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘yaṁ kho pathavīdhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ pathavīdhātuyā assādo; yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo; yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ pathavīdhātuyā nissaraṇaṁ. Yaṁ āpodhātuṁ paṭicca …pe… yaṁ tejodhātuṁ paṭicca …pe… yaṁ vāyodhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vāyodhātuyā assādo; yaṁ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ vāyodhātuyā ādīnavo; yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ vāyodhātuyā nissaraṇaṁ’.

[¶7] As long as I didn’t truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

> Pali: Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

[¶8] But when I did truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

> Pali: Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

[¶9] Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

> Pali: Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

[¶10] > Pali: Dutiyaṁ.

[¶11] SN 14.32 · In Search of Gratification

> Pali: SN 14.32 · Acariṁsutta

[¶12] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶13] “Mendicants, I went in search of the earth element’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the earth element. I went in search of the earth element’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of the drawback in the earth element. I went in search of escape from the earth element, and I found it. I’ve seen clearly with wisdom the full extent of escape from the earth element.

> Pali: “Pathavīdhātuyāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ, yo pathavīdhātuyā assādo tadajjhagamaṁ, yāvatā pathavīdhātuyā assādo paññāya me so sudiṭṭho. Pathavīdhātuyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ, yo pathavīdhātuyā ādīnavo tadajjhagamaṁ, yāvatā pathavīdhātuyā ādīnavo paññāya me so sudiṭṭho. Pathavīdhātuyāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ, yaṁ pathavīdhātuyā nissaraṇaṁ tadajjhagamaṁ, yāvatā pathavīdhātuyā nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ.

[¶14] I went in search of the water element’s gratification … I went in search of the fire element’s gratification … I went in search of the air element’s gratification …

> Pali: Āpodhātuyāhaṁ, bhikkhave …pe… tejodhātuyāhaṁ, bhikkhave … vāyodhātuyāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ, yo vāyodhātuyā assādo tadajjhagamaṁ, yāvatā vāyodhātuyā assādo paññāya me so sudiṭṭho. Vāyodhātuyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ, yo vāyodhātuyā ādīnavo tadajjhagamaṁ, yāvatā vāyodhātuyā ādīnavo paññāya me so sudiṭṭho. Vāyodhātuyāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ, yaṁ vāyodhātuyā nissaraṇaṁ tadajjhagamaṁ, yāvatā vāyodhātuyā nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ.

[¶15] As long as I didn’t truly understand these four elements’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

> Pali: Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

[¶16] But when I did truly understand the four elements’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

> Pali: Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

[¶17] Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

> Pali: Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

[¶18] > Pali: Tatiyaṁ.

[¶19] SN 14.33 · If There Were No

> Pali: SN 14.33 · Nocedaṁsutta

[¶20] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶21] “Mendicants, if there were no gratification in the earth element, sentient beings wouldn’t be aroused by it. But since there is gratification in the earth element, sentient beings are aroused by it. If the earth element had no drawback, sentient beings wouldn’t grow disillusioned with it. But since the earth element has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the earth element, sentient beings wouldn’t escape from it. But since there is an escape from the earth element, sentient beings do escape from it.

> Pali: “No cedaṁ, bhikkhave, pathavīdhātuyā assādo abhavissa, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā assādo, tasmā sattā pathavīdhātuyā sārajjanti. No cedaṁ, bhikkhave, pathavīdhātuyā ādīnavo abhavissa, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā ādīnavo, tasmā sattā pathavīdhātuyā nibbindanti. No cedaṁ, bhikkhave, pathavīdhātuyā nissaraṇaṁ abhavissa, nayidaṁ sattā pathavīdhātuyā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā nissaraṇaṁ, tasmā sattā pathavīdhātuyā nissaranti.

[¶22] If there were no gratification in the water element … If there were no gratification in the fire element … If there were no gratification in the air element …

> Pali: No cedaṁ, bhikkhave, āpodhātuyā assādo abhavissa …pe… no cedaṁ, bhikkhave, tejodhātuyā …pe… no cedaṁ, bhikkhave, vāyodhātuyā assādo abhavissa, nayidaṁ sattā vāyodhātuyā sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi vāyodhātuyā assādo, tasmā sattā vāyodhātuyā sārajjanti. No cedaṁ, bhikkhave, vāyodhātuyā ādīnavo abhavissa, nayidaṁ sattā vāyodhātuyā nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi vāyodhātuyā ādīnavo, tasmā sattā vāyodhātuyā nibbindanti. No cedaṁ, bhikkhave, vāyodhātuyā nissaraṇaṁ abhavissa, nayidaṁ sattā vāyodhātuyā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi vāyodhātuyā nissaraṇaṁ, tasmā sattā vāyodhātuyā nissaranti.

[¶23] As long as sentient beings don’t truly understand these four elements’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with mind free of boundaries.

> Pali: Yāvakīvañcime, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññaṁsu, neva tāvime, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā vihariṁsu.

[¶24] But when sentient beings truly understand these four elements’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with mind free of boundaries.”

> Pali: Yato ca kho, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā viharantī”ti.

[¶25] > Pali: Catutthaṁ.

[¶26] SN 14.34 · Absolutely Painful

> Pali: SN 14.34 · Ekantadukkhasutta

[¶27] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶28] “Mendicants, if the earth element were absolutely painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because the earth element is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it.

> Pali: “Pathavīdhātu ce hidaṁ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā pathavīdhātuyā sārajjeyyuṁ. Yasmā ca kho, bhikkhave, pathavīdhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā pathavīdhātuyā sārajjanti.

[¶29] If the water element … If the fire element … If the air element …

> Pali: Āpodhātu ce hidaṁ, bhikkhave …pe… tejodhātu ce hidaṁ, bhikkhave … vāyodhātu ce hidaṁ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā vāyodhātuyā sārajjeyyuṁ. Yasmā ca kho, bhikkhave, vāyodhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vāyodhātuyā sārajjanti.

[¶30] If the earth element was absolutely pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because the earth element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it.

> Pali: Pathavīdhātu ce hidaṁ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṁ sattā pathavīdhātuyā nibbindeyyuṁ. Yasmā ca kho, bhikkhave, pathavīdhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā pathavīdhātuyā nibbindanti.

[¶31] If the water element … If the fire element … If the air element was absolutely pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because the air element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it.”

> Pali: Āpodhātu ce hidaṁ, bhikkhave …pe… tejodhātu ce hidaṁ, bhikkhave … vāyodhātu ce hidaṁ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṁ sattā vāyodhātuyā nibbindeyyuṁ. Yasmā ca kho, bhikkhave, vāyodhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā vāyodhātuyā nibbindantī”ti.

[¶32] > Pali: Pañcamaṁ.

[¶33] SN 14.35 · Taking Pleasure

> Pali: SN 14.35 · Abhinandasutta

[¶34] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶35] “Mendicants, if you take pleasure in the earth element, you take pleasure in suffering. If you take pleasure in suffering, you’re not free from suffering, I say. If you take pleasure in the water element … If you take pleasure in the fire element … If you take pleasure in the air element, you take pleasure in suffering. If you take pleasure in suffering, you’re not free from suffering, I say.

> Pali: “Yo, bhikkhave, pathavīdhātuṁ abhinandati, dukkhaṁ so abhinandati. Yo dukkhaṁ abhinandati, ‘aparimutto so dukkhasmā’ti vadāmi. Yo āpodhātuṁ abhinandati …pe… yo tejodhātuṁ … yo vāyodhātuṁ abhinandati, dukkhaṁ so abhinandati. Yo dukkhaṁ abhinandati, ‘aparimutto so dukkhasmā’ti vadāmi.

[¶36] If you don’t take pleasure in the earth element, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, you’re free from suffering, I say. If you don’t take pleasure in the water element … If you don’t take pleasure in the fire element … If you don’t take pleasure in the air element, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, you’re free from suffering, I say.”

> Pali: Yo ca kho, bhikkhave, pathavīdhātuṁ nābhinandati, dukkhaṁ so nābhinandati. Yo dukkhaṁ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi. Yo āpodhātuṁ …pe… yo tejodhātuṁ … yo vāyodhātuṁ nābhinandati, dukkhaṁ so nābhinandati. Yo dukkhaṁ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmī”ti.

[¶37] > Pali: Chaṭṭhaṁ.

[¶38] SN 14.36 · Arising

> Pali: SN 14.36 · Uppādasutta

[¶39] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶40] “Mendicants, the arising, continuation, and manifestation and regeneration of the earth element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The arising, continuation, and manifestation and regeneration of the water element … The arising, continuation, and manifestation and regeneration of the fire element … The arising, continuation, and manifestation and regeneration of the air element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

> Pali: “Yo, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo. Yo āpodhātuyā …pe… yo tejodhātuyā … yo vāyodhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.

[¶41] The cessation, settling, and disappearance of the earth element is the cessation of suffering, the settling of diseases, and the disappearance of old age and death. The cessation, settling, and disappearance of the water element … The cessation, settling, and disappearance of the fire element … The cessation, settling, and disappearance of the air element is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.”

> Pali: Yo ca kho, bhikkhave, pathavīdhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo. Yo āpodhātuyā …pe… yo tejodhātuyā … yo vāyodhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo”ti.

[¶42] > Pali: Sattamaṁ.

[¶43] SN 14.37 · Ascetics and Brahmins

> Pali: SN 14.37 · Samaṇabrāhmaṇasutta

[¶44] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶45] “Mendicants, there are these four elements. What four? The elements of earth, water, fire, and air. There are ascetics and brahmins who don’t truly understand these four elements’ gratification, drawback, and escape. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: “Catasso imā, bhikkhave, dhātuyo. Katamā catasso? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶46] There are ascetics and brahmins who do truly understand these four elements’ gratification, drawback, and escape. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶47] > Pali: Aṭṭhamaṁ.

[¶48] SN 14.38 · Ascetics and Brahmins (2nd)

> Pali: SN 14.38 · Dutiyasamaṇabrāhmaṇasutta

[¶49] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶50] “Mendicants, there are these four elements. What four? The elements of earth, water, fire, and air. There are ascetics and brahmins who don’t truly understand these four elements’ origin, disappearance, gratification, drawback, and escape …

> Pali: “Catasso imā, bhikkhave, dhātuyo. Katamā catasso? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ catunnaṁ dhātūnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…

[¶51] (Tell all in full.)

> Pali: (vitthāretabbaṁ)

[¶52] There are ascetics and brahmins who do truly understand these four elements’ origin, disappearance, gratification, drawback, and escape …”

> Pali: pajānanti …pe… sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶53] > Pali: Navamaṁ.

[¶54] SN 14.39 · Ascetics and Brahmins (3rd)

> Pali: SN 14.39 · Tatiyasamaṇabrāhmaṇasutta

[¶55] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶56] “Mendicants, there are ascetics and brahmins who don’t understand the earth element, its origin, its cessation, and the practice that leads to its cessation. They don’t understand the water element … fire element … air element … Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṁ nappajānanti, pathavīdhātusamudayaṁ nappajānanti, pathavīdhātunirodhaṁ nappajānanti, pathavīdhātunirodhagāminiṁ paṭipadaṁ nappajānanti …pe… āpodhātuṁ nappajānanti … tejodhātuṁ nappajānanti … vāyodhātuṁ nappajānanti, vāyodhātusamudayaṁ nappajānanti, vāyodhātunirodhaṁ nappajānanti, vāyodhātunirodhagāminiṁ paṭipadaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶57] There are ascetics and brahmins who do understand the earth element, its origin, its cessation, and the practice that leads to its cessation. They do understand the water element … the fire element … the air element … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṁ pajānanti, pathavīdhātusamudayaṁ pajānanti, pathavīdhātunirodhaṁ pajānanti, pathavīdhātunirodhagāminiṁ paṭipadaṁ pajānanti … ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā …pe… āpodhātuṁ pajānanti … tejodhātuṁ pajānanti … vāyodhātuṁ pajānanti, vāyodhātusamudayaṁ pajānanti, vāyodhātunirodhaṁ pajānanti, vāyodhātunirodhagāminiṁ paṭipadaṁ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶58] > Pali: Dasamaṁ.

[¶59] > Pali: Catuttho vaggo.

[¶60] > Pali: Tassuddānaṁ

[¶61] > Pali: Catasso pubbe acariṁ,
nocedañca dukkhena ca;
Abhinandañca uppādo,
tayo samaṇabrāhmaṇāti.

[¶62] The Linked Discourses on the elements are complete.

> Pali: Dhātusaṁyuttaṁ samattaṁ.

## 21. Chapter One · SN 15.1–15.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/21/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/21/#p-N

[¶0] SN 15.1 · Grass and Sticks

> Pali: SN 15.1 · Tiṇakaṭṭhasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a person was to strip all the grass, sticks, branches, and leaves in the Black Plum Tree Land, gather them together into one pile, and chop them each into four inch pieces. They’d lay them down, saying: ‘This is my mother, this is my grandmother.’ The grass, sticks, branches, and leaves of the Black Plum Tree Land would run out before that person’s mothers and grandmothers.

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Seyyathāpi, bhikkhave, puriso yaṁ imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ taṁ chetvā ekajjhaṁ saṁharitvā caturaṅgulaṁ caturaṅgulaṁ ghaṭikaṁ katvā nikkhipeyya: ‘ayaṁ me mātā, tassā me mātu ayaṁ mātā’ti, apariyādinnāva, bhikkhave, tassa purisassa mātumātaro assu, atha imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ parikkhayaṁ pariyādānaṁ gaccheyya.

[¶4] Why is that? This transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccitun”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 15.2 · The Earth

> Pali: SN 15.2 · Pathavīsutta

[¶7] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶8] “Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a person was to make the whole earth into clay balls the size of jujube seeds. They’d lay them down, saying: ‘This is my father, this is my grandfather.’ The whole earth would run out before that person’s fathers and grandfathers.

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Seyyathāpi, bhikkhave, puriso imaṁ mahāpathaviṁ kolaṭṭhimattaṁ kolaṭṭhimattaṁ mattikāguḷikaṁ karitvā nikkhipeyya: ‘ayaṁ me pitā, tassa me pitu ayaṁ pitā’ti, apariyādinnāva bhikkhave, tassa purisassa pitupitaro assu, athāyaṁ mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya.

[¶9] Why is that? This transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.

[¶10] > Pali: Dutiyaṁ.

[¶11] SN 15.3 · Tears

> Pali: SN 15.3 · Assusutta

[¶12] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶13] “Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. What do you think? Which is more: the flow of tears you’ve shed while roaming and transmigrating for such a very long time—weeping and wailing from being coupled with the unloved and separated from the loved—or the water in the four oceans?”

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti?

[¶14] “As we understand the Buddha’s teaching, the flow of tears we’ve shed while roaming and transmigrating is more than the water in the four oceans.”

> Pali: “Yathā kho mayaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāma, etadeva, bhante, bahutaraṁ yaṁ no iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakan”ti.

[¶15] “Good, good, mendicants! It’s good that you understand my teaching like this. The flow of tears you’ve shed while roaming and transmigrating is indeed more than the water in the four oceans. For a long time you’ve undergone the death of a mother … father … brother … sister … son … daughter … loss of relatives … loss of wealth … or loss through illness. From being coupled with the unloved and separated from the loved, the flow of tears you’ve shed while roaming and transmigrating is indeed more than the water in the four oceans.

> Pali: “Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. Etadeva, bhikkhave, bahutaraṁ yaṁ vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. Dīgharattaṁ vo, bhikkhave, mātumaraṇaṁ paccanubhūtaṁ; tesaṁ vo mātumaraṇaṁ paccanubhontānaṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. Dīgharattaṁ vo, bhikkhave, pitumaraṇaṁ paccanubhūtaṁ …pe… bhātumaraṇaṁ paccanubhūtaṁ … bhaginimaraṇaṁ paccanubhūtaṁ … puttamaraṇaṁ paccanubhūtaṁ … dhītumaraṇaṁ paccanubhūtaṁ … ñātibyasanaṁ paccanubhūtaṁ … bhogabyasanaṁ paccanubhūtaṁ. Dīgharattaṁ vo, bhikkhave, rogabyasanaṁ paccanubhūtaṁ, tesaṁ vo rogabyasanaṁ paccanubhontānaṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ.

[¶16] Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.

[¶17] > Pali: Tatiyaṁ.

[¶18] SN 15.4 · Mother’s Milk

> Pali: SN 15.4 · Khīrasutta

[¶19] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶20] “Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.

[¶21] What do you think? Which is more: the mother’s milk you’ve drunk while roaming and transmigrating for such a very long time, or the water in the four oceans?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti?

[¶22] “As we understand the Buddha’s teaching, the mother’s milk we’ve drunk while roaming and transmigrating is more than the water in the four oceans.”

> Pali: “Yathā kho mayaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāma, etadeva, bhante, bahutaraṁ yaṁ no iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, na tveva catūsu mahāsamuddesu udakan”ti.

[¶23] “Good, good, mendicants! It’s good that you understand my teaching like this. The mother’s milk you’ve drunk while roaming and transmigrating for such a very long time is more than the water in the four oceans.

> Pali: “Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. Etadeva, bhikkhave, bahutaraṁ yaṁ vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, na tveva catūsu mahāsamuddesu udakaṁ.

[¶24] Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… alaṁ vimuccitun”ti.

[¶25] > Pali: Catutthaṁ.

[¶26] SN 15.5 · A Mountain

> Pali: SN 15.5 · Pabbatasutta

[¶27] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati …pe… ārāme …pe….

[¶28] Then a mendicant went up to the Buddha, bowed, sat down to one side, and asked him, “Sir, how long is an eon?”

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “kīvadīgho nu kho, bhante, kappo”ti?

[¶29] “Mendicant, an eon is long. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”

> Pali: “Dīgho kho, bhikkhu, kappo. So na sukaro saṅkhātuṁ ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā”ti.

[¶30] “But sir, is it possible to give a simile?”

> Pali: “Sakkā pana, bhante, upamaṁ kātun”ti?

[¶31] “It’s possible,” said the Buddha.

> Pali: “Sakkā, bhikkhū”ti bhagavā avoca.

[¶32] “Suppose there was a big rocky mountain, a league long, a league wide, and a league high, with no cracks or holes, one solid mass. And as each century passed someone would stroke it once with a fine cloth from Kāsi. By this means the big rocky mountain would be worn away before the eon comes to an end. That’s how long an eon is. And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.

> Pali: “Seyyathāpi, bhikkhu, mahāselo pabbato yojanaṁ āyāmena yojanaṁ vitthārena yojanaṁ ubbedhena acchinno asusiro ekagghano. Tamenaṁ puriso vassasatassa vassasatassa accayena kāsikena vatthena sakiṁ sakiṁ parimajjeyya. Khippataraṁ kho so, bhikkhu, mahāselo pabbato iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva kappo. Evaṁ dīgho, bhikkhu, kappo. Evaṁ dīghānaṁ kho, bhikkhu, kappānaṁ neko kappo saṁsito, nekaṁ kappasataṁ saṁsitaṁ, nekaṁ kappasahassaṁ saṁsitaṁ, nekaṁ kappasatasahassaṁ saṁsitaṁ.

[¶33] Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhu, saṁsāro. Pubbā koṭi …pe… yāvañcidaṁ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.

[¶34] > Pali: Pañcamaṁ.

[¶35] SN 15.6 · A Mustard Seed

> Pali: SN 15.6 · Sāsapasutta

[¶36] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶37] Then a mendicant went up to the Buddha … and asked him, “Sir, how long is an eon?”

> Pali: Atha kho aññataro bhikkhu yena bhagavā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “kīvadīgho nu kho, bhante, kappo”ti?

[¶38] “Mendicant, an eon is long. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”

> Pali: “Dīgho kho, bhikkhu, kappo. So na sukaro saṅkhātuṁ ettakāni vassāni iti vā …pe… ettakāni vassasatasahassāni iti vā”ti.

[¶39] “But sir, is it possible to give a simile?”

> Pali: “Sakkā pana, bhante, upamaṁ kātun”ti?

[¶40] “It’s possible,” said the Buddha.

> Pali: “Sakkā, bhikkhū”ti bhagavā avoca.

[¶41] “Suppose there was an iron citadel, a league long, a league wide, and a league high, full of mustard seeds pressed into balls. And as each century passed someone would remove a single mustard seed. By this means the big heap of mustard seeds would be used up before the eon comes to an end. That’s how long an eon is. And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.

> Pali: “Seyyathāpi, bhikkhu, āyasaṁ nagaraṁ yojanaṁ āyāmena yojanaṁ vitthārena yojanaṁ ubbedhena, puṇṇaṁ sāsapānaṁ guḷikābaddhaṁ. Tato puriso vassasatassa vassasatassa accayena ekamekaṁ sāsapaṁ uddhareyya. Khippataraṁ kho so, bhikkhu, mahāsāsaparāsi iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva kappo. Evaṁ dīgho kho, bhikkhu, kappo. Evaṁ dīghānaṁ kho, bhikkhu, kappānaṁ neko kappo saṁsito, nekaṁ kappasataṁ saṁsitaṁ, nekaṁ kappasahassaṁ saṁsitaṁ, nekaṁ kappasatasahassaṁ saṁsitaṁ.

[¶42] Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhu, saṁsāro …pe… alaṁ vimuccitun”ti.

[¶43] > Pali: Chaṭṭhaṁ.

[¶44] SN 15.7 · Disciples

> Pali: SN 15.7 · Sāvakasutta

[¶45] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶46] Then several mendicants went up to the Buddha … and asked him, “Sir, how many eons have passed?”

> Pali: Atha kho sambahulā bhikkhū yena bhagavā …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “kīvabahukā nu kho, bhante, kappā abbhatītā atikkantā”ti?

[¶47] “Mendicants, many eons have passed. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.”

> Pali: “Bahukā kho, bhikkhave, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṁ: ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.

[¶48] “But sir, is it possible to give a simile?”

> Pali: “Sakkā pana, bhante, upamaṁ kātun”ti?

[¶49] “It’s possible,” said the Buddha.

> Pali: “Sakkā, bhikkhave”ti bhagavā avoca.

[¶50] “Suppose there were four disciples with a lifespan of a hundred years. And each day they would each recollect a hundred thousand eons. Those four disciples would pass away after a hundred years and there would still be eons that they haven’t recollected. That’s how many eons have passed. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.

> Pali: “Idhassu, bhikkhave, cattāro sāvakā vassasatāyukā vassasatajīvino. Te divase divase kappasatasahassaṁ kappasatasahassaṁ anussareyyuṁ. Ananussaritāva, bhikkhave, tehi kappā assu, atha kho te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ. Evaṁ bahukā kho, bhikkhave, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṁ: ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti.

[¶51] Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… alaṁ vimuccitun”ti.

[¶52] > Pali: Sattamaṁ.

[¶53] SN 15.8 · The Ganges

> Pali: SN 15.8 · Gaṅgāsutta

[¶54] Near Rājagaha, in the Bamboo Grove. Then a certain brahmin went up to the Buddha, and exchanged greetings with him.

> Pali: Rājagahe viharati veḷuvane. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶55] When the greetings and polite conversation were over, he sat down to one side and asked the Buddha, “Worthy Gotama, how many eons have passed?”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: “kīvabahukā nu kho, bho gotama, kappā abbhatītā atikkantā”ti?

[¶56] “Brahmin, many eons have passed. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.”

> Pali: “Bahukā kho, brāhmaṇa, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṁ: ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.

[¶57] “But worthy Gotama, can you give a simile?”

> Pali: “Sakkā pana, bho gotama, upamaṁ kātun”ti?

[¶58] “I can,” said the Buddha.

> Pali: “Sakkā, brāhmaṇā”ti bhagavā avoca.

[¶59] “Consider the Ganges River from where it originates to where it meets the ocean. Between these places it’s not easy to calculate how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand. The eons that have passed are more than this. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.

> Pali: “Seyyathāpi, brāhmaṇa, yato cāyaṁ gaṅgā nadī pabhavati yattha ca mahāsamuddaṁ appeti, yā etasmiṁ antare vālikā sā na sukarā saṅkhātuṁ: ‘ettakā vālikā iti vā, ettakāni vālikasatāni iti vā, ettakāni vālikasahassāni iti vā, ettakāni vālikasatasahassāni iti vā’ti. Tato bahutarā kho, brāhmaṇa, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṁ: ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti.

[¶60] Why is that? This transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, brāhmaṇa, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Evaṁ dīgharattaṁ kho, brāhmaṇa, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. Yāvañcidaṁ, brāhmaṇa, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.

[¶61] When he said this, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, so brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶62] > Pali: Aṭṭhamaṁ.

[¶63] SN 15.9 · A Stick

> Pali: SN 15.9 · Daṇḍasutta

[¶64] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶65] “Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom, sometimes the middle, and sometimes the end. It’s the same for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṁ khitto sakimpi mūlena nipatati, sakimpi majjhena nipatati, sakimpi antena nipatati; evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti.

[¶66] Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… alaṁ vimuccitun”ti.

[¶67] > Pali: Navamaṁ.

[¶68] SN 15.10 · A Single Individual

> Pali: SN 15.10 · Puggalasutta

[¶69] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶70] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶71] “Mendicants, this transmigration has no known beginning. … One individual roaming and transmigrating for an eon would amass a heap of bones the size of this Mount Vepulla, if they were gathered together and not lost.

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro …pe… ekapuggalassa, bhikkhave, kappaṁ sandhāvato saṁsarato siyā evaṁ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṁ vepullo pabbato, sace saṁhārako assa, sambhatañca na vinasseyya.

[¶72] Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… alaṁ vimuccitun”ti.

[¶73] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶74] “If the bones of a single individual
for a single eon were gathered up,
they’d make a pile the size of a mountain:
so said the great seer.

> Pali: “Ekassekena kappena,
puggalassaṭṭhisañcayo;
Siyā pabbatasamo rāsi,
iti vuttaṁ mahesinā.

[¶75] And this is declared to be
as big as Mount Vepulla,
higher than the Vulture’s Peak
in the Mountainfold of the Magadhans.

> Pali: So kho panāyaṁ akkhāto,
vepullo pabbato mahā;
Uttaro gijjhakūṭassa,
magadhānaṁ giribbaje.

[¶76] But then, with right understanding,
one sees the noble truths—
suffering, suffering’s origin,
suffering’s transcendence,
and the noble eightfold path
that leads to the stilling of suffering.

> Pali: Yato ca ariyasaccāni,
sammappaññāya passati;
Dukkhaṁ dukkhasamuppādaṁ,
dukkhassa ca atikkamaṁ;
Ariyaṁ caṭṭhaṅgikaṁ maggaṁ,
dukkhūpasamagāminaṁ.

[¶77] After roaming on seven times at most,
that individual
makes an end of suffering,
with the ending of all fetters.”

> Pali: Sa sattakkhattuṁparamaṁ,
sandhāvitvāna puggalo;
Dukkhassantakaro hoti,
sabbasaṁyojanakkhayā”ti.

[¶78] > Pali: Dasamaṁ.

[¶79] > Pali: Paṭhamo vaggo.

[¶80] > Pali: Tassuddānaṁ

[¶81] > Pali: Tiṇakaṭṭhañca pathavī,
assu khīrañca pabbataṁ;
Sāsapā sāvakā gaṅgā,
daṇḍo ca puggalena cāti.

## 22. Chapter Two · SN 15.11–15.18

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/22/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/22/#p-N

[¶0] SN 15.11 · In a Sorry State

> Pali: SN 15.11 · Duggatasutta

[¶1] At one time the Buddha was staying near Sāvatthī.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati. Tatra kho …pe…

[¶2] “Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. When you see someone in a sorry state, in distress, you should conclude: ‘In all this long time, we too have undergone the same thing.’ Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Yaṁ, bhikkhave, passeyyātha duggataṁ durūpetaṁ niṭṭhamettha gantabbaṁ: ‘amhehipi evarūpaṁ paccanubhūtaṁ iminā dīghena addhunā’ti. Taṁ kissa hetu …pe… yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccitun”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 15.12 · In a Good Way

> Pali: SN 15.12 · Sukhitasutta

[¶5] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶6] “Mendicants, this transmigration has no known beginning. … When you see someone in a good way, in a happy state, you should conclude: ‘In all this long time, we too have undergone the same thing.’

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro …pe… yaṁ, bhikkhave, passeyyātha sukhitaṁ susajjitaṁ, niṭṭhamettha gantabbaṁ: ‘amhehipi evarūpaṁ paccanubhūtaṁ iminā dīghena addhunā’ti.

[¶7] Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati …pe… alaṁ vimuccitun”ti.

[¶8] > Pali: Dutiyaṁ.

[¶9] SN 15.13 · Thirty Mendicants

> Pali: SN 15.13 · Tiṁsamattasutta

[¶10] Near Rājagaha, in the Bamboo Grove. Then thirty mendicants from Pāvā went to the Buddha. All of them lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; yet they all still had fetters. They bowed to the Buddha and sat down to one side.

> Pali: Rājagahe viharati veḷuvane. Atha kho tiṁsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṁsukūlikā sabbe tecīvarikā sabbe sasaṁyojanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

[¶11] Then it occurred to the Buddha, “These thirty mendicants from Pāvā live in the wilderness, eat only almsfood, wear rag robes, and own just three robes; yet they all still have fetters. Why don’t I teach them the Dhamma in such a way that their minds are freed from defilements by not grasping while sitting in this very seat?”

> Pali: Atha kho bhagavato etadahosi: “ime kho tiṁsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṁsukūlikā sabbe tecīvarikā sabbe sasaṁyojanā. Yannūnāhaṁ imesaṁ tathā dhammaṁ deseyyaṁ yathā nesaṁ imasmiṁyeva āsane anupādāya āsavehi cittāni vimucceyyun”ti.

[¶12] Then the Buddha said to the mendicants, “Mendicants!”

> Pali: Atha kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶13] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶14] “Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.

[¶15] What do you think? Which is more: the flow of blood you’ve shed when your head was chopped off while roaming and transmigrating for such a very long time, or the water in the four oceans?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti?

[¶16] “As we understand the Buddha’s teaching, the flow of blood we’ve shed when our head was chopped off while roaming and transmigrating is more than the water in the four oceans.”

> Pali: “Yathā kho mayaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāma, etadeva, bhante, bahutaraṁ, yaṁ no iminā dīghena addhunā sandhāvataṁ saṁsarataṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakan”ti.

[¶17] “Good, good, mendicants! It’s good that you understand my teaching like this. The flow of blood you’ve shed when your head was chopped off while roaming and transmigrating is indeed more than the water in the four oceans. For a long time you’ve been cows, and the flow of blood you’ve shed when your head was chopped off as a cow is more than the water in the four oceans. For a long time you’ve been buffalo … sheep … goats … deer … chickens … pigs … For a long time you’ve been bandits, arrested for raiding villages, highway robbery, or adultery. And the flow of blood you’ve shed when your head was chopped off as a bandit is more than the water in the four oceans.

> Pali: “Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. Etadeva, bhikkhave, bahutaraṁ, yaṁ vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. Dīgharattaṁ vo, bhikkhave, gunnaṁ sataṁ gobhūtānaṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. Dīgharattaṁ vo, bhikkhave, mahiṁsānaṁ sataṁ mahiṁsabhūtānaṁ sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ …pe… dīgharattaṁ vo, bhikkhave, urabbhānaṁ sataṁ urabbhabhūtānaṁ …pe… ajānaṁ sataṁ ajabhūtānaṁ … migānaṁ sataṁ migabhūtānaṁ … kukkuṭānaṁ sataṁ kukkuṭabhūtānaṁ … sūkarānaṁ sataṁ sūkarabhūtānaṁ … dīgharattaṁ vo, bhikkhave, corā gāmaghātāti gahetvā sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ. Dīgharattaṁ vo, bhikkhave, corā pāripanthikāti gahetvā sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ. Dīgharattaṁ vo, bhikkhave, corā pāradārikāti gahetvā sīsacchinnānaṁ lohitaṁ passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ.

[¶18] Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… alaṁ vimuccitun”ti.

[¶19] That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the thirty mendicants from Pāvā were freed from defilements by not grasping.

> Pali: Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tiṁsamattānaṁ pāveyyakānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.

[¶20] > Pali: Tatiyaṁ.

[¶21] SN 15.14 · Mother

> Pali: SN 15.14 · Mātusutta

[¶22] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶23] “Mendicants, this transmigration has no known beginning. … It’s not easy to find a sentient being who in all this long time has not previously been your mother.

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro …pe… na so, bhikkhave, satto sulabharūpo yo namātābhūtapubbo iminā dīghena addhunā.

[¶24] Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… alaṁ vimuccitun”ti.

[¶25] > Pali: Catutthaṁ.

[¶26] SN 15.15 · Father

> Pali: SN 15.15 · Pitusutta

[¶27] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶28] “Mendicants, this transmigration has no known beginning. … It’s not easy to find a sentient being who in all this long time has not previously been your father. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro …pe… na so, bhikkhave, satto sulabharūpo yo napitābhūtapubbo …pe… alaṁ vimuccitun”ti.

[¶29] > Pali: Pañcamaṁ.

[¶30] SN 15.16 · Brother

> Pali: SN 15.16 · Bhātusutta

[¶31] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati …pe…

[¶32] “It’s not easy to find a sentient being who in all this long time has not previously been your brother. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: “na so, bhikkhave, satto sulabharūpo yo nabhātābhūtapubbo …pe… alaṁ vimuccitun”ti.

[¶33] > Pali: Chaṭṭhaṁ.

[¶34] SN 15.17 · Sister

> Pali: SN 15.17 · Bhaginisutta

[¶35] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati …pe…

[¶36] “It’s not easy to find a sentient being who in all this long time has not previously been your sister. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: “na so, bhikkhave, satto sulabharūpo yo nabhaginibhūtapubbo …pe… alaṁ vimuccitun”ti.

[¶37] > Pali: Sattamaṁ.

[¶38] SN 15.18 · Son

> Pali: SN 15.18 · Puttasutta

[¶39] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati …pe…

[¶40] “It’s not easy to find a sentient being who in all this long time has not previously been your son. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: “na so, bhikkhave, satto sulabharūpo yo naputtabhūtapubbo …pe… alaṁ vimuccitun”ti.

[¶41] > Pali: Aṭṭhamaṁ.

## 23. Chapter Two · SN 15.19–15.20

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/23/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/23/#p-N

[¶0] SN 15.19 · Daughter

> Pali: SN 15.19 · Dhītusutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. It’s not easy to find a sentient being who in all this long time has not previously been your daughter.

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Na so, bhikkhave, satto sulabharūpo yo na dhītābhūtapubbo iminā dīghena addhunā.

[¶3] Why is that? This transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.

[¶4] > Pali: Navamaṁ.

[¶5] SN 15.20 · Mount Vepulla

> Pali: SN 15.20 · Vepullapabbatasutta

[¶6] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶7] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶8] “Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Once upon a time, mendicants, this Mount Vepulla was known as Pācīnavaṁsa. And at that time people were known as Tivaras. The lifespan of the Tivaras was 40,000 years. It took them four days to climb Mount Vepulla, and four days to descend. At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world. Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva. See, mendicants! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully quenched. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Bhūtapubbaṁ, bhikkhave, imassa vepullassa pabbatassa ‘pācīnavaṁso’tveva samaññā udapādi. Tena kho pana, bhikkhave, samayena manussānaṁ ‘tivarā’tveva samaññā udapādi. Tivarānaṁ, bhikkhave, manussānaṁ cattārīsa vassasahassāni āyuppamāṇaṁ ahosi. Tivarā, bhikkhave, manussā pācīnavaṁsaṁ pabbataṁ catūhena ārohanti, catūhena orohanti. Tena kho pana, bhikkhave, samayena kakusandho bhagavā arahaṁ sammāsambuddho loke uppanno hoti. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto. Evaṁ aniccā, bhikkhave, saṅkhārā; evaṁ addhuvā, bhikkhave, saṅkhārā; evaṁ anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccituṁ.

[¶9] Once upon a time this Mount Vepulla was known as Vaṅkaka. And at that time people were known as Rohitassas. The lifespan of the Rohitassas was 30,000 years. It took them three days to climb Mount Vepulla, and three days to descend. At that time Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha arose in the world. Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara. See, mendicants! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully quenched. So impermanent are conditions …

> Pali: Bhūtapubbaṁ, bhikkhave, imassa vepullassa pabbatassa ‘vaṅkako’tveva samaññā udapādi. Tena kho pana, bhikkhave, samayena manussānaṁ ‘rohitassā’tveva samaññā udapādi. Rohitassānaṁ, bhikkhave, manussānaṁ tiṁsavassasahassāni āyuppamāṇaṁ ahosi. Rohitassā, bhikkhave, manussā vaṅkakaṁ pabbataṁ tīhena ārohanti, tīhena orohanti. Tena kho pana, bhikkhave, samayena koṇāgamano bhagavā arahaṁ sammāsambuddho loke uppanno hoti. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto. Evaṁ aniccā, bhikkhave, saṅkhārā …pe… alaṁ vimuccituṁ.

[¶10] Once upon a time this Mount Vepulla was known as Supassa. And at that time people were known as Suppiyas. The lifespan of the Suppiyas was 20,000 years. It took them two days to climb Mount Vepulla, and two days to descend. At that time Kassapa, the Blessed One, the perfected one, the fully awakened Buddha arose in the world. Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja. See, mendicants! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully quenched. So impermanent are conditions …

> Pali: Bhūtapubbaṁ, bhikkhave, imassa vepullassa pabbatassa ‘supasso’tveva samaññā udapādi. Tena kho pana, bhikkhave, samayena manussānaṁ ‘suppiyā’tveva samaññā udapādi. Suppiyānaṁ, bhikkhave, manussānaṁ vīsativassasahassāni āyuppamāṇaṁ ahosi. Suppiyā, bhikkhave, manussā supassaṁ pabbataṁ dvīhena ārohanti, dvīhena orohanti. Tena kho pana, bhikkhave, samayena kassapo bhagavā arahaṁ sammāsambuddho loke uppanno hoti. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto. Evaṁ aniccā, bhikkhave, saṅkhārā; evaṁ addhuvā, bhikkhave, saṅkhārā …pe… alaṁ vimuccituṁ.

[¶11] These days this Mount Vepulla is known as Vepulla. And these people are known as Magadhans. The lifespan of the Magadhans is short, brief, and fleeting. A long life is a hundred years or a little more. It takes the Magadhans an hour to climb Mount Vepulla, and an hour to descend. And now I am the Blessed One, the perfected one, the fully awakened Buddha who has arisen in the world. I have a fine pair of chief disciples named Sāriputta and Moggallāna. There will come a time when this mountain’s name will vanish, those people will die, and I will be fully extinguished. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”

> Pali: Etarahi kho pana, bhikkhave, imassa vepullassa pabbatassa ‘vepullo’tveva samaññā udapādi. Etarahi kho pana, bhikkhave, imesaṁ manussānaṁ ‘māgadhakā’tveva samaññā udapādi. Māgadhakānaṁ, bhikkhave, manussānaṁ appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ; yo ciraṁ jīvati so vassasataṁ appaṁ vā bhiyyo. Māgadhakā, bhikkhave, manussā vepullaṁ pabbataṁ muhuttena ārohanti muhuttena orohanti. Etarahi kho panāhaṁ, bhikkhave, arahaṁ sammāsambuddho loke uppanno. Mayhaṁ kho pana, bhikkhave, sāriputtamoggallānaṁ nāma sāvakayugaṁ aggaṁ bhaddayugaṁ. Bhavissati, bhikkhave, so samayo yā ayañcevimassa pabbatassa samaññā antaradhāyissati, ime ca manussā kālaṁ karissanti, ahañca parinibbāyissāmi. Evaṁ aniccā, bhikkhave, saṅkhārā; evaṁ addhuvā, bhikkhave, saṅkhārā; evaṁ anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.

[¶12] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶13] “For the Tivaras it was Pācīnavaṁsa,
for the Rohitassas, Vaṅkaka,
Supassa for the Suppiyas,
and Vepulla for the Magadhans.

> Pali: “Pācīnavaṁso tivarānaṁ,
rohitassāna vaṅkako;
Suppiyānaṁ supassoti,
māgadhānañca vepullo.

[¶14] Oh! Conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their settling is such bliss.”

> Pali: Aniccā vata saṅkhārā,
uppādavayadhammino;
Uppajjitvā nirujjhanti,
tesaṁ vūpasamo sukho”ti.

[¶15] > Pali: Dasamaṁ.

[¶16] > Pali: Dutiyo vaggo.

[¶17] > Pali: Tassuddānaṁ

[¶18] > Pali: Duggataṁ sukhitañceva,
tiṁsa mātāpitena ca;
Bhātā bhaginī putto ca,
dhītā vepullapabbataṁ.

[¶19] The Linked Discourses on the unknown beginning are complete.

> Pali: Anamataggasaṁyuttaṁ samattaṁ.

## 24. Kassapa · SN 16.1–16.8

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/24/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/24/#p-N

[¶0] SN 16.1 · Content

> Pali: SN 16.1 · Santuṭṭhasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Mendicants, Kassapa is content with any kind of robe, and praises such contentment. He doesn’t employ improper solicitation for the sake of a robe. He doesn’t worry if he doesn’t get a robe. And if he does get a robe, he uses it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.

> Pali: “Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī; na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati; laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

[¶3] Kassapa is content with any kind of almsfood …

> Pali: Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī; na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati; laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

[¶4] Kassapa is content with any kind of lodging …

> Pali: Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī; na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati; laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

[¶5] Kassapa is content with any kind of medicines and supplies for the sick …

> Pali: Santuṭṭhāyaṁ, bhikkhave, kassapo itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassati; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

[¶6] So you should train like this: ‘We will be content with any kind of robe, and praise such contentment. We won’t employ improper solicitation for the sake of a robe. We won’t worry if we don’t get a robe. And if we do get a robe, we’ll use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.’

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘santuṭṭhā bhavissāma itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādino; na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjissāma; aladdhā ca cīvaraṁ na ca paritassissāma; laddhā ca cīvaraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāma’.

[¶7] (All should be told in full the same way.)

> Pali: (Evaṁ sabbaṁ kātabbaṁ.)

[¶8] ‘We will be content with any kind of almsfood …’ ‘We will be content with any kind of lodging …’ ‘We will be content with any kind of medicines and supplies for the sick …’ That’s how you should train. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”

> Pali: ‘Santuṭṭhā bhavissāma itarītarena piṇḍapātena …pe… santuṭṭhā bhavissāma itarītarena senāsanena …pe… santuṭṭhā bhavissāma itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādino; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjissāma aladdhā ca gilānappaccayabhesajjaparikkhāraṁ na paritassissāma; laddhā ca gilānappaccayabhesajjaparikkhāraṁ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.

[¶9] > Pali: Paṭhamaṁ.

[¶10] SN 16.2 · Imprudent

> Pali: SN 16.2 · Anottappīsutta

[¶11] So I have heard. At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Varanasi in the deer park at Isipatana.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṁ viharanti isipatane migadāye.

[¶12] Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:

> Pali: Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca:

[¶13] “Reverend Kassapa, it’s said that without being keen and prudent you can’t achieve awakening, extinguishment, and the supreme sanctuary from the yoke. But if you are keen and prudent you can achieve awakening, extinguishment, and the supreme sanctuary from the yoke.

> Pali: “vuccati hidaṁ, āvuso kassapa, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya; ātāpī ca kho ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.

[¶14] To what extent is this the case?”

> Pali: “Kittāvatā nu kho, āvuso, anātāpī hoti anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya; kittāvatā ca panāvuso, ātāpī hoti ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti?

[¶15] “Reverend, take a mendicant who doesn’t foster keenness by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re not keen.

> Pali: “Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti, ‘anuppannā me kusalā dhammā nuppajjamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṁvatteyyun’ti na ātappaṁ karoti. Evaṁ kho, āvuso, anātāpī hoti.

[¶16] And how are you not prudent? Take a mendicant who doesn’t foster prudence by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re not prudent. That’s how without being keen and prudent you can’t achieve awakening, extinguishment, and the supreme sanctuary from the yoke.

> Pali: Kathañcāvuso, anottappī hoti? Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti na ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti na ottappati, ‘anuppannā me kusalā dhammā nuppajjamānā anatthāya saṁvatteyyun’ti na ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṁvatteyyun’ti na ottappati. Evaṁ kho, āvuso, anottappī hoti. Evaṁ kho, āvuso, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya.

[¶17] And how are you keen? Take a mendicant who fosters keenness by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re keen.

> Pali: Kathañcāvuso, ātāpī hoti? Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti ātappaṁ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti ātappaṁ karoti, anuppannā me kusalā dhammā …pe… ātappaṁ karoti. Evaṁ kho, āvuso, ātāpī hoti.

[¶18] And how are you prudent? Take a mendicant who fosters prudence by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re prudent. That’s how if you’re keen and prudent you can achieve awakening, extinguishment, and the supreme sanctuary from the yoke.”

> Pali: Kathañcāvuso, ottappī hoti? Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyun’ti ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṁvatteyyun’ti ottappati, ‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṁvatteyyun’ti ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṁvatteyyun’ti ottappati. Evaṁ kho, āvuso, ottappī hoti. Evaṁ kho, āvuso, ātāpī ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.

[¶19] > Pali: Dutiyaṁ.

[¶20] SN 16.3 · Like the Moon

> Pali: SN 16.3 · Candūpamāsutta

[¶21] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶22] “Mendicants, you should approach families like the moon: withdrawn in body and mind, ever the newcomer, and never rude. Suppose a person were to look down at an old well, a rugged cliff, or an inaccessible riverland. They’d withdraw their body and mind. In the same way, you should approach families like the moon: withdrawn in body and mind, always the newcomer, and never rude.

> Pali: “Candūpamā, bhikkhave, kulāni upasaṅkamatha— apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā. Seyyathāpi, bhikkhave, puriso jarudapānaṁ vā olokeyya pabbatavisamaṁ vā nadīviduggaṁ vā— apakasseva kāyaṁ, apakassa cittaṁ; evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha— apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā.

[¶23] Kassapa approaches families like the moon: withdrawn in body and mind, ever the newcomer, and never rude.

> Pali: Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati— apakasseva kāyaṁ, apakassa cittaṁ, niccanavako kulesu appagabbho.

[¶24] What do you think, mendicants? What kind of mendicant is worthy of approaching families?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, kathaṁrūpo bhikkhu arahati kulāni upasaṅkamitun”ti?

[¶25] “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

[¶26] Then the Buddha waved his hand in space.

> Pali: Atha kho bhagavā ākāse pāṇiṁ cālesi.

[¶27] “Mendicants, this hand is not stuck or held or caught in space. In the same way, when approaching families, a mendicant’s mind is not stuck or held or caught, thinking: ‘May those who want material things get them, and may those who want merit make merits!’ They’re just as pleased and happy when others get something as they are when they get something. This kind of mendicant is worthy of approaching families.

> Pali: “Seyyathāpi, bhikkhave, ayaṁ ākāse pāṇi na sajjati na gayhati na bajjhati; evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano, evaṁ paresaṁ lābhena attamano hoti sumano; evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṁ.

[¶28] When Kassapa approaches families, his mind is not stuck or held or caught, thinking: ‘May those who want material things get them, and may those who want merit make merits!’ He’s just as pleased and happy when others get something as he is when he gets something.

> Pali: Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano; evaṁ paresaṁ lābhena attamano hoti sumano.

[¶29] What do you think, mendicants? What kind of mendicant’s teaching is pure, and what kind is impure?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, kathaṁrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṁrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti?

[¶30] “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

[¶31] “Well then, mendicants, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶32] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶33] “Whoever teaches Dhamma to others with the thought: ‘Oh! May they listen to the teaching from me. When they’ve heard it, may they gain confidence in the teaching and demonstrate their confidence to me.’ Such a mendicant’s teaching is impure.

> Pali: “Yo hi koci, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: ‘aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ pasīdeyyuṁ, pasannā ca me pasannākāraṁ kareyyun’ti; evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti.

[¶34] Whoever teaches Dhamma to others with the thought: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’ So they teach others because of the clear rightness of the teaching, out of compassion, kindness, and sympathy. Such a mendicant’s teaching is pure.

> Pali: Yo ca kho, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti. Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti. Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.

[¶35] Kassapa teaches Dhamma to others with the thought: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’

> Pali: Kassapo, bhikkhave, evaṁcitto paresaṁ dhammaṁ deseti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.

[¶36] Thus he teaches others because of the clear rightness of the teaching, out of compassion, kindness, and sympathy. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”

> Pali: Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.

[¶37] > Pali: Tatiyaṁ.

[¶38] SN 16.4 · Visiting Families

> Pali: SN 16.4 · Kulūpakasutta

[¶39] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶40] “What do you think, mendicants? What kind of mendicant is worthy of visiting families? And what kind of mendicant is not worthy of visiting families?”

> Pali: “Taṁ kiṁ maññatha, bhikkhave, kathaṁrūpo bhikkhu arahati kulūpako hotuṁ, kathaṁrūpo bhikkhu na arahati kulūpako hotun”ti?

[¶41] “Our teachings are rooted in the Buddha. …” The Buddha said this:

> Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe… bhagavā etadavoca:

[¶42] “Whoever visits families with the thought: ‘May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly.’ If a mendicant with such a thought approaches a family and they don’t give, the mendicant feels slighted. And they experience pain and sadness because of that. If they give only a little … if they give coarse things … if they give slowly … if they give carelessly, the mendicant feels slighted. And they experience pain and sadness because of that. That kind of mendicant is not worthy of visiting families.

> Pali: “Yo hi koci, bhikkhave, bhikkhu evaṁcitto kulāni upasaṅkamati: ‘dentuyeva me, mā nādaṁsu; bahukaññeva me dentu, mā thokaṁ; paṇītaññeva me dentu, mā lūkhaṁ; sīghaññeva me dentu, mā dandhaṁ; sakkaccaññeva me dentu, mā asakkaccan’ti. Tassa ce, bhikkhave, bhikkhuno evaṁcittassa kulāni upasaṅkamato na denti, tena bhikkhu sandīyati; so tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Thokaṁ denti, no bahukaṁ …pe… lūkhaṁ denti, no paṇītaṁ … dandhaṁ denti, no sīghaṁ, tena bhikkhu sandīyati; so tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Asakkaccaṁ denti, no sakkaccaṁ; tena bhikkhu sandīyati; so tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Evarūpo kho, bhikkhave, bhikkhu na arahati kulūpako hotuṁ.

[¶43] Whoever visits families with the thought: ‘When among other families, how could I possibly think:

> Pali: Yo ca kho, bhikkhave, bhikkhu evaṁcitto kulāni upasaṅkamati: ‘taṁ kutettha labbhā parakulesu—

[¶44] “May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly.”’ If a mendicant with such a thought approaches a family and they don’t give, the mendicant doesn’t feel slighted. And they don’t experience pain and sadness because of that. If they give only a little … if they give coarse things … if they give slowly … if they give carelessly, the mendicant doesn’t feel slighted. And they don’t experience pain and sadness because of that. That kind of mendicant is worthy of visiting families.

> Pali: dentuyeva me, mā nādaṁsu; bahukaññeva me dentu, mā thokaṁ; paṇītaññeva me dentu, mā lūkhaṁ; sīghaññeva me dentu, mā dandhaṁ; sakkaccaññeva me dentu, mā asakkaccan’ti. Tassa ce, bhikkhave, bhikkhuno evaṁcittassa kulāni upasaṅkamato na denti; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Thokaṁ denti, no bahukaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Lūkhaṁ denti, no paṇītaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Dandhaṁ denti, no sīghaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Asakkaccaṁ denti, no sakkaccaṁ; tena bhikkhu na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Evarūpo kho, bhikkhave, bhikkhu arahati kulūpako hotuṁ.

[¶45] Kassapa visits families with the thought: ‘When among other families, how could I possibly think:

> Pali: Kassapo, bhikkhave, evaṁcitto kulāni upasaṅkamati: ‘taṁ kutettha labbhā parakulesu—

[¶46] “May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly.”’ With such a thought, if he approaches a family and they don’t give, he doesn’t feel slighted. And he doesn’t experience pain and sadness because of that. If they give only a little … if they give coarse things … if they give slowly … if they give carelessly, he doesn’t feel slighted. And he doesn’t experience pain and sadness because of that. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”

> Pali: dentuyeva me, mā nādaṁsu; bahukaññeva me dentu, mā thokaṁ; paṇītaññeva me dentu, mā lūkhaṁ; sīghaññeva me dentu, mā dandhaṁ; sakkaccaññeva me dentu, mā asakkaccan’ti. Tassa ce, bhikkhave, kassapassa evaṁcittassa kulāni upasaṅkamato na denti; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Thokaṁ denti, no bahukaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Lūkhaṁ denti, no paṇītaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Dandhaṁ denti, no sīghaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Asakkaccaṁ denti, no sakkaccaṁ; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso. Ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.

[¶47] > Pali: Catutthaṁ.

[¶48] SN 16.6 · Advice

> Pali: SN 16.6 · Ovādasutta

[¶49] Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Rājagahe veḷuvane. Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca:

[¶50] “Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk.”

> Pali: “ovada, kassapa, bhikkhū; karohi, kassapa, bhikkhūnaṁ dhammiṁ kathaṁ. Ahaṁ vā, kassapa, bhikkhū ovadeyyaṁ tvaṁ vā; ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti.

[¶51] “Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.

> Pali: “Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsaniṁ.

[¶52] Take the monk named Bhaṇḍa, Ānanda’s protégé. He’s been competing in studies with the monk named Abhiñjika, Anuruddha’s protégé. They say: ‘Come on, monk, who can speak more? Who can speak better? Who can speak longer?’”

> Pali: Idhāhaṁ, bhante, addasaṁ bhaṇḍañca nāma bhikkhuṁ ānandassa saddhivihāriṁ abhijikañca nāma bhikkhuṁ anuruddhassa saddhivihāriṁ aññamaññaṁ sutena accāvadante: ‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti.

[¶53] So the Buddha addressed one of the monks, “Please, monk, in my name tell the monk named Bhaṇḍa, Ānanda’s protégé, and the monk named Abhiñjika, Anuruddha’s protégé that the Teacher summons them.”

> Pali: Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena bhaṇḍañca bhikkhuṁ ānandassa saddhivihāriṁ abhijikañca bhikkhuṁ anuruddhassa saddhivihāriṁ āmantehi: ‘satthā āyasmante āmantetī’”ti.

[¶54] “Yes, sir,” that monk replied. He went to those monks and said, “Venerables, the Teacher summons you.”

> Pali: “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “satthā āyasmante āmantetī”ti.

[¶55] “Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them:

> Pali: “Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:

[¶56] “Is it really true, monks, that you’ve been competing in studies, saying: ‘Come on, monk, who can speak more? Who can speak better? Who can speak longer?’”

> Pali: “saccaṁ kira tumhe, bhikkhave, aññamaññaṁ sutena accāvadatha: ‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti?

[¶57] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶58] “Have you ever known me to teach the Dhamma like this: ‘Please mendicants, compete in studies to see who can recite more and better and longer’?”

> Pali: “Kiṁ nu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha: ‘etha tumhe, bhikkhave, aññamaññaṁ sutena accāvadatha— ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti?

[¶59] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶60] “If you’ve never known me to teach the Dhamma like this, what then do you know and see, you futile men, that after going forth in such a well explained teaching and training you’d compete in studies to see who can speak more and better and longer?”

> Pali: “No ce kira me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha, atha kiñcarahi tumhe, moghapurisā, kiṁ jānantā kiṁ passantā evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadatha: ‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’”ti.

[¶61] Then those monks bowed with their heads to the Buddha’s feet and said, “We made a mistake, sir. It was foolish, stupid, and unskillful of us in that after going forth in such a well explained teaching and training we competed in studies to see who can speak more and better and longer. Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.”

> Pali: Atha kho te bhikkhū bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ: “accayo no, bhante, accagamā, yathābāle yathāmūḷhe yathāakusale, ye mayaṁ evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadimha: ‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’ti. Tesaṁ no, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

[¶62] “Indeed, monks, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

> Pali: “Taggha tumhe, bhikkhave, accayo accagamā yathābāle yathāmūḷhe yathāakusale, ye tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṁ sutena accāvadittha: ‘ehi, bhikkhu, ko bahutaraṁ bhāsissati, ko sundarataraṁ bhāsissati, ko cirataraṁ bhāsissatī’ti. Yato ca kho tumhe, bhikkhave, accayaṁ accayato disvā yathādhammaṁ paṭikarotha, taṁ vo mayaṁ paṭiggaṇhāma. Vuddhi hesā, bhikkhave, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiñca saṁvaraṁ āpajjatī”ti.

[¶63] > Pali: Chaṭṭhaṁ.

[¶64] SN 16.7 · Advice (2nd)

> Pali: SN 16.7 · Dutiyaovādasutta

[¶65] Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side.

> Pali: Rājagahe viharati veḷuvane. Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami …pe…

[¶66] The Buddha said to him, “Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk.”

> Pali: ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca: “ovada, kassapa, bhikkhū; karohi, kassapa, bhikkhūnaṁ dhammiṁ kathaṁ. Ahaṁ vā, kassapa, bhikkhū ovadeyyaṁ tvaṁ vā; ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti.

[¶67] “Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.

> Pali: “Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṁ.

[¶68] Sir, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

> Pali: Yassa kassaci, bhante, saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṁ natthi kusalesu dhammesu, vīriyaṁ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.

[¶69] It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only decline.

> Pali: Seyyathāpi, bhante, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena, hāyati maṇḍalena, hāyati ābhāya, hāyati ārohapariṇāhena.

[¶70] In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

> Pali: Evameva kho, bhante, yassa kassaci saddhā natthi kusalesu dhammesu …pe… hirī natthi … ottappaṁ natthi … vīriyaṁ natthi … paññā natthi … kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.

[¶71] A faithless individual is in decline. An individual with no conscience is in decline. An imprudent individual is in decline. A lazy individual is in decline. A witless individual is in decline. An irritable individual is in decline. An acrimonious individual is in decline. When there are no mendicant advisers there is decline.

> Pali: ‘Assaddho purisapuggalo’ti, bhante, parihānametaṁ; ‘ahiriko purisapuggalo’ti, bhante, parihānametaṁ; ‘anottappī purisapuggalo’ti, bhante, parihānametaṁ; ‘kusīto purisapuggalo’ti, bhante, parihānametaṁ; ‘duppañño purisapuggalo’ti, bhante, parihānametaṁ; ‘kodhano purisapuggalo’ti, bhante, parihānametaṁ; ‘upanāhī purisapuggalo’ti, bhante, parihānametaṁ; ‘na santi bhikkhū ovādakā’ti, bhante, parihānametaṁ.

[¶72] Sir, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.

> Pali: Yassa kassaci, bhante, saddhā atthi kusalesu dhammesu, hirī atthi kusalesu dhammesu, ottappaṁ atthi kusalesu dhammesu, vīriyaṁ atthi kusalesu dhammesu, paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.

[¶73] It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only grow.

> Pali: Seyyathāpi, bhante, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena.

[¶74] In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.

> Pali: Evameva kho, bhante, yassa kassaci saddhā atthi kusalesu dhammesu … hirī atthi …pe… ottappaṁ atthi … vīriyaṁ atthi … paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.

[¶75] A faithful individual doesn’t decline. An individual with a conscience doesn’t decline. A prudent individual doesn’t decline. An energetic individual doesn’t decline. A wise individual doesn’t decline. A loving individual doesn’t decline. A kind individual doesn’t decline. When there are mendicant advisers there is no decline.”

> Pali: ‘Saddho purisapuggalo’ti, bhante, aparihānametaṁ; ‘hirimā purisapuggalo’ti, bhante, aparihānametaṁ; ‘ottappī purisapuggalo’ti, bhante, aparihānametaṁ; ‘āraddhavīriyo purisapuggalo’ti, bhante, aparihānametaṁ; ‘paññavā purisapuggalo’ti, bhante, aparihānametaṁ; ‘akkodhano purisapuggalo’ti, bhante, aparihānametaṁ; ‘anupanāhī purisapuggalo’ti, bhante, aparihānametaṁ; ‘santi bhikkhū ovādakā’ti, bhante, aparihānametan”ti.

[¶76] “Good, good, Kassapa! Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth …

> Pali: “Sādhu sādhu, kassapa. Yassa kassaci, kassapa, saddhā natthi kusalesu dhammesu …pe… hirī natthi … ottappaṁ natthi … vīriyaṁ natthi … paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.

[¶77] > Pali: Seyyathāpi, kassapa, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena …pe… hāyati ārohapariṇāhena.

[¶78] When there are no mendicant advisers there is decline.

> Pali: Evameva kho, kassapa, yassa kassaci saddhā natthi kusalesu dhammesu …pe… hirī natthi … ottappaṁ natthi … vīriyaṁ natthi … paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi. ‘Assaddho purisapuggalo’ti, kassapa, parihānametaṁ; ahiriko …pe… anottappī … kusīto … duppañño … kodhano … ‘upanāhī purisapuggalo’ti, kassapa, parihānametaṁ; ‘na santi bhikkhū ovādakā’ti, kassapa, parihānametaṁ.

[¶79] Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline …

> Pali: Yassa kassaci, kassapa, saddhā atthi kusalesu dhammesu …pe… hirī atthi … ottappaṁ atthi … vīriyaṁ atthi … paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.

[¶80] > Pali: Seyyathāpi, kassapa, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena.

[¶81] > Pali: Evameva kho, kassapa, yassa kassaci saddhā atthi kusalesu dhammesu hirī atthi … ottappaṁ atthi … vīriyaṁ atthi … paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.

[¶82] When there are mendicant advisers there is no decline.”

> Pali: ‘Saddho purisapuggalo’ti, kassapa, aparihānametaṁ; hirimā …pe… ottappī … āraddhavīriyo … paññavā … akkodhano … ‘anupanāhī purisapuggalo’ti, kassapa, aparihānametaṁ; ‘santi bhikkhū ovādakā’ti, kassapa, aparihānametan”ti.

[¶83] > Pali: Sattamaṁ.

[¶84] SN 16.8 · Advice (3rd)

> Pali: SN 16.8 · Tatiyaovādasutta

[¶85] Near Rājagaha, in the squirrels’ feeding ground. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Rājagahe kalandakanivāpe. Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca:

[¶86] “Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk.”

> Pali: “ovada, kassapa, bhikkhū; karohi, kassapa, bhikkhūnaṁ dhammiṁ kathaṁ. Ahaṁ vā, kassapa, bhikkhūnaṁ ovadeyyaṁ tvaṁ vā; ahaṁ vā bhikkhūnaṁ dhammiṁ kathaṁ kareyyaṁ tvaṁ vā”ti.

[¶87] “Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.”

> Pali: “Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsanin”ti.

[¶88] “Kassapa, that’s because formerly the senior mendicants lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.

> Pali: “Tathā hi pana, kassapa, pubbe therā bhikkhū āraññikā ceva ahesuṁ āraññikattassa ca vaṇṇavādino, piṇḍapātikā ceva ahesuṁ piṇḍapātikattassa ca vaṇṇavādino, paṁsukūlikā ceva ahesuṁ paṁsukūlikattassa ca vaṇṇavādino, tecīvarikā ceva ahesuṁ tecīvarikattassa ca vaṇṇavādino, appicchā ceva ahesuṁ appicchatāya ca vaṇṇavādino, santuṭṭhā ceva ahesuṁ santuṭṭhiyā ca vaṇṇavādino, pavivittā ceva ahesuṁ pavivekassa ca vaṇṇavādino, asaṁsaṭṭhā ceva ahesuṁ asaṁsaggassa ca vaṇṇavādino, āraddhavīriyā ceva ahesuṁ vīriyārambhassa ca vaṇṇavādino.

[¶89] The senior mendicants invite such a mendicant to a seat, saying: ‘Welcome, mendicant! What is this mendicant’s name? This mendicant is good-natured; he’s really eager to train. Please, mendicant, here, take a seat.’

> Pali: Tatra yo hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṁsukūliko ceva paṁsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṁsaṭṭho ceva asaṁsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṁ therā bhikkhū āsanena nimantenti: ‘ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sikkhākāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti.

[¶90] Then the junior mendicants think: ‘It seems that when a mendicant lives in the wilderness … and is energetic, and praises these things, senior mendicants invite them to a seat …’ They practice accordingly. That is for their lasting welfare and happiness.

> Pali: Tatra, kassapa, navānaṁ bhikkhūnaṁ evaṁ hoti: ‘yo kira so hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva …pe… paṁsukūliko ceva … tecīvariko ceva … appiccho ceva … santuṭṭho ceva … pavivitto ceva … asaṁsaṭṭho ceva … āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṁ therā bhikkhū āsanena nimantenti— ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sikkhākāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti. Te tathattāya paṭipajjanti; tesaṁ taṁ hoti dīgharattaṁ hitāya sukhāya.

[¶91] But these days, Kassapa, the senior mendicants don’t live in the wilderness … and aren’t energetic; and they don’t praise these things.

> Pali: Etarahi pana, kassapa, therā bhikkhū na ceva āraññikā na ca āraññikattassa vaṇṇavādino, na ceva piṇḍapātikā na ca piṇḍapātikattassa vaṇṇavādino, na ceva paṁsukūlikā na ca paṁsukūlikattassa vaṇṇavādino, na ceva tecīvarikā na ca tecīvarikattassa vaṇṇavādino, na ceva appicchā na ca appicchatāya vaṇṇavādino, na ceva santuṭṭhā na ca santuṭṭhiyā vaṇṇavādino, na ceva pavivittā na ca pavivekassa vaṇṇavādino, na ceva asaṁsaṭṭhā na ca asaṁsaggassa vaṇṇavādino, na ceva āraddhavīriyā na ca vīriyārambhassa vaṇṇavādino.

[¶92] When a mendicant is well-known and famous, a recipient of robes, almsfood, lodgings, and medicines and supplies for the sick, senior mendicants invite them to a seat: ‘Welcome, mendicant! What is this mendicant’s name? This mendicant is good-natured; he’s fond of his fellow monks. Please, mendicant, here, take a seat.’

> Pali: Tatra yo hoti bhikkhu ñāto yasassī lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ taṁ therā bhikkhū āsanena nimantenti: ‘ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sabrahmacārikāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti.

[¶93] Then the junior mendicants think: ‘It seems that when a mendicant is well-known and famous, a recipient of robes, almsfood, lodgings, and medicines and supplies for the sick, senior mendicants invite them to a seat …’ They practice accordingly. That is for their lasting harm and suffering. And if it could ever be rightly said that spiritual practitioners have been imperiled by the peril of a spiritual practitioner, and vanquished by the vanquishing of a spiritual practitioner, it is these days that this could be rightly said.”

> Pali: Tatra, kassapa, navānaṁ bhikkhūnaṁ evaṁ hoti: ‘yo kira so hoti bhikkhu ñāto yasassī lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ taṁ therā bhikkhū āsanena nimantenti— ehi, bhikkhu, ko nāmāyaṁ bhikkhu, bhaddako vatāyaṁ bhikkhu, sabrahmacārikāmo vatāyaṁ bhikkhu; ehi, bhikkhu, idaṁ āsanaṁ nisīdāhī’ti. Te tathattāya paṭipajjanti. Tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. Yañhi taṁ, kassapa, sammā vadamāno vadeyya: ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’ti, etarahi taṁ, kassapa, sammā vadamāno vadeyya: ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’”ti.

[¶94] > Pali: Aṭṭhamaṁ.

## 25. Kassapa · SN 16.9–16.13

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/25/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/25/#p-N

[¶0] SN 16.9 · Absorptions and Insights

> Pali: SN 16.9 · Jhānābhiññasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Kassapa.

> Pali: “Ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

[¶3] Whenever I want, as the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.

[¶4] Whenever I want, with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.

[¶5] Whenever I want, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

[¶6] Whenever I want, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I enter and remain in the dimension of infinite space. And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.

[¶7] Whenever I want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I enter and remain in the dimension of infinite consciousness. And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati.

[¶8] Whenever I want, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I enter and remain in the dimension of nothingness. And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati …pe… ākiñcaññāyatanaṁ upasampajja viharati.

[¶9] Whenever I want, going totally beyond the dimension of nothingness, I enter and remain in the dimension of neither perception nor non-perception. And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati …pe… nevasaññānāsaññāyatanaṁ upasampajja viharati.

[¶10] Whenever I want, going totally beyond the dimension of neither perception nor non-perception, I enter and remain in the cessation of perception and feeling. And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi. Kassapopi, bhikkhave …pe… saññāvedayitanirodhaṁ upasampajja viharati.

[¶11] Whenever I want, I wield the many kinds of psychic power: multiplying myself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. I control the body as far as the realm of divinity. And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ iddhividhaṁ paccanubhomi—ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ, tiropākāraṁ, tiropabbataṁ, asajjamāno gacchāmi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karomi, seyyathāpi udake; udakepi abhijjamāne gacchāmi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamāmi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasāmi parimajjāmi; yāva brahmalokāpi kāyena vasaṁ vattemi. Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti.

[¶12] Whenever I want, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and heavenly, whether near or far. And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi, dibbe ca mānuse ca, ye dūre santike ca. Kassapopi, bhikkhave, yāvade ākaṅkhati dibbāya sotadhātuyā …pe… dūre santike ca.

[¶13] Whenever I want, I understand the minds of other beings and individuals, having encompassed them with my mind. I understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’; mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … unfreed mind … And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāmi— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāmi, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāmi, sadosaṁ vā cittaṁ …pe… vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe… avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti.

[¶14] Whenever I want, I recollect my many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details. And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

[¶15] Whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings pass on according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings pass on according to their deeds. And so does Kassapa.

> Pali: Ahaṁ, bhikkhave, yāvade ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā, ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne …pe… yathākammūpage satte pajānāti.

[¶16] I have realized the undefiled freedom of heart and freedom by wisdom. And I live having realized it with my own insight in this very life due to the ending of defilements. And so does Kassapa.”

> Pali: Ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. Kassapopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶17] > Pali: Navamaṁ.

[¶18] SN 16.10 · The Nuns’ Quarters

> Pali: SN 16.10 · Upassayasutta

[¶19] So I have heard. At one time Venerable Mahākassapa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to Mahākassapa and said, “Come, Honorable Kassapa. Let’s go to one of the nuns’ quarters.”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahākassapo sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca: “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.

[¶20] “You go, Reverend Ānanda. You’re the one with many duties and responsibilities.”

> Pali: “Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti.

[¶21] And a second time …

> Pali: Dutiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca: “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti. “Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti.

[¶22] And a third time, Ānanda said, “Come, Honorable Kassapa. Let’s go to one of the nuns’ quarters.”

> Pali: Tatiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca: “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.

[¶23] Then Venerable Mahākassapa robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to one of the nuns’ quarters, where he sat down on the seat spread out. And then several nuns went up to Mahākassapa, bowed, and sat down to one side. Mahākassapa educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he rose from his seat and left.

> Pali: Atha kho āyasmā mahākassapo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sambahulā bhikkhuniyo yenāyasmā mahākassapo tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā mahākassapo dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho āyasmā mahākassapo tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

[¶24] But the nun Thullatissā was upset and blurted out, “What is the venerable Mahākassapa thinking, that he’d teach Dhamma in front of the venerable Ānanda, the Videhan sage? He’s like a needle peddler who thinks they can sell a needle to a needle maker!”

> Pali: Atha kho thullatissā bhikkhunī anattamanā anattamanavācaṁ nicchāresi: “kiṁ pana ayyo mahākassapo, ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññati? Seyyathāpi nāma sūcivāṇijako sūcikārassa santike sūciṁ vikketabbaṁ maññeyya; evameva ayyo mahākassapo ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññatī”ti.

[¶25] Mahākassapa heard Thullatissā say these words, and he said to Ānanda, “Is that right, Reverend Ānanda? Am I the needle peddler and you the needle maker? Or am I the needle maker and you the needle peddler?”

> Pali: Assosi kho āyasmā mahākassapo thullatissāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya. Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca: “kiṁ nu kho, āvuso ānanda, ahaṁ sūcivāṇijako, tvaṁ sūcikāro; udāhu ahaṁ sūcikāro, tvaṁ sūcivāṇijako”ti?

[¶26] “Forgive her, sir. The lady’s a fool.”

> Pali: “Khama, bhante kassapa, bālo mātugāmo”ti.

[¶27] “Hold on, Reverend Ānanda! Don’t make the Saṅgha investigate you further!

> Pali: “Āgamehi tvaṁ, āvuso ānanda, mā te saṅgho uttari upaparikkhi.

[¶28] What do you think, Reverend Ānanda? Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: ‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Ānanda’?”

> Pali: Taṁ kiṁ maññasi, āvuso ānanda, api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto: ‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Ānandopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharatī’”ti?

[¶29] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶30] “I was the one the Buddha brought up before the Saṅgha of mendicants, saying: ‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Kassapa. …’

> Pali: “Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto: ‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharatī’ti …pe….

[¶31] (The nine progressive meditations and the five insights should be told in full.)

> Pali: (Navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.)

[¶32] What do you think, Reverend Ānanda? Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: ‘I have realized the undefiled freedom of heart and freedom by wisdom. And I live having realized it with my own insight in this very life due to the ending of defilements. And so does Ānanda’?”

> Pali: Taṁ kiṁ maññasi, āvuso ānanda, api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto: ‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. Ānandopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’”ti?

[¶33] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶34] “I was the one the Buddha brought up before the Saṅgha of mendicants, saying: ‘I have realized the undefiled freedom of heart and freedom by wisdom. And I live having realized it with my own insight in this very life due to the ending of defilements. And so does Kassapa.’

> Pali: “Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto: ‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. Kassapopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.

[¶35] Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”

> Pali: Sattaratanaṁ vā, āvuso, nāgaṁ aḍḍhaṭṭhamaratanaṁ vā tālapattikāya chādetabbaṁ maññeyya, yo me cha abhiññā chādetabbaṁ maññeyyā”ti.

[¶36] But the nun Thullatissā fell from the spiritual life.

> Pali: Cavittha ca pana thullatissā bhikkhunī brahmacariyamhāti.

[¶37] > Pali: Dasamaṁ.

[¶38] SN 16.11 · Robes

> Pali: SN 16.11 · Cīvarasutta

[¶39] At one time Venerable Mahākassapa was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Ānanda was wandering in the Southern Hills together with a large Saṅgha of mendicants.

> Pali: Ekaṁ samayaṁ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.

[¶40] And at that time thirty of Ānanda’s mendicant protégés resigned the training and returned to a lesser life. Most of them were youths.

> Pali: Tena kho pana samayena āyasmato ānandassa tiṁsamattā saddhivihārino bhikkhū sikkhaṁ paccakkhāya hīnāyāvattā bhavanti yebhuyyena kumārabhūtā.

[¶41] When Venerable Ānanda had wandered in the Southern Hills as long as he pleased, he set out for Rājagaha, to the Bamboo Grove, the squirrels’ feeding ground. He went up to Venerable Mahākassapa, bowed, and sat down to one side. Mahākassapa said to him:

> Pali: Atha kho āyasmā ānando dakkhiṇagirismiṁ yathābhirantaṁ cārikaṁ caritvā yena rājagahaṁ veḷuvanaṁ kalandakanivāpo yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ āyasmā mahākassapo etadavoca:

[¶42] “Reverend Ānanda, for how many reasons did the Buddha lay down a rule against eating in groups of more than three among families?”

> Pali: “kati nu kho, āvuso ānanda, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti?

[¶43] “Sir, the Buddha laid down that rule for three reasons. For keeping difficult individuals in check and for the comfort of good-hearted mendicants. To prevent those of corrupt wishes from taking sides and dividing the Saṅgha. And out of consideration for families. These are the three reasons why the Buddha laid down that rule.”

> Pali: “Tayo kho, bhante kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattaṁ— dummaṅkūnaṁ puggalānaṁ niggahāya pesalānaṁ bhikkhūnaṁ phāsuvihārāya, mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyuṁ, kulānuddayatāya ca. Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti.

[¶44] “So what then are you doing, wandering together with these junior mendicants? They don’t guard their sense doors, they eat too much, and they’re not committed to wakefulness. It’s like you’re wandering about wrecking crops and ruining families! Your following is falling away, Reverend Ānanda, and those just getting started are falling apart. Yet this boy knows no limit!”

> Pali: “Atha kiñcarahi tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi? Sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi. Olujjati kho te, āvuso ānanda, parisā; palujjanti kho te, āvuso, navappāyā. Na vāyaṁ kumārako mattamaññāsī”ti.

[¶45] “Though there are grey hairs on my head, I still can’t escape being called a boy by Venerable Mahākassapa.”

> Pali: “Api me, bhante kassapa, sirasmiṁ palitāni jātāni. Atha ca pana mayaṁ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti.

[¶46] “It’s because you wander with these junior mendicants. … Your following is falling away, Reverend Ānanda, and those just getting started are falling apart. Yet this boy knows no limit!”

> Pali: “Tathā hi pana tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi, sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi. Olujjati kho te, āvuso ānanda, parisā; palujjanti kho te, āvuso, navappāyā. Na vāyaṁ kumārako mattamaññāsī”ti.

[¶47] The nun Thullanandā heard a rumor that the venerable Mahākassapa had rebuked the venerable Ānanda the Videhan sage by calling him a boy.

> Pali: Assosi kho thullanandā bhikkhunī: “ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti.

[¶48] She was upset and blurted out, “How can the venerable Mahākassapa, who formerly followed another religion, presume to rebuke the venerable Ānanda the Videhan sage by calling him a boy?”

> Pali: Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṁ nicchāresi: “kiṁ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṁ ānandaṁ vedehamuniṁ kumārakavādena apasādetabbaṁ maññatī”ti.

[¶49] Mahākassapa heard Thullanandā say these words, and he said to Ānanda, “Indeed, Reverend Ānanda, the nun Thullanandā spoke rashly and without reflection.

> Pali: Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya. Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca: “tagghāvuso ānanda, thullanandāya bhikkhuniyā sahasā appaṭisaṅkhā vācā bhāsitā.

[¶50] Since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, I don’t recall dedicating myself to any other teacher apart from the Blessed One, the perfected one, the fully awakened Buddha.

> Pali: Yatvāhaṁ, āvuso, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, nābhijānāmi aññaṁ satthāraṁ uddisitā, aññatra tena bhagavatā arahatā sammāsambuddhena.

[¶51] Formerly when I was still a layman, I thought: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time I made an outer robe of patches and, in the name of the perfected ones in the world, I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

> Pali: Pubbe me, āvuso, agārikabhūtassa sato etadahosi: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So khvāhaṁ, āvuso, aparena samayena paṭapilotikānaṁ saṅghāṭiṁ kāretvā ye loke arahanto te uddissa kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.

[¶52] When I had gone forth, I traveled along the road between Rājagaha and Nāḷandā, where I saw the Buddha sitting at the Many Sons Shrine. Seeing him, I thought: ‘Were I ever to see a Teacher, it would be this Blessed One! Were I ever to see a Holy One, it would be this Blessed One! Were I ever to see a fully awakened Buddha, it would be this Blessed One!’

> Pali: So evaṁ pabbajito samāno addhānamaggappaṭipanno addasaṁ bhagavantaṁ antarā ca rājagahaṁ antarā ca nāḷandaṁ bahuputte cetiye nisinnaṁ. Disvāna me etadahosi: ‘satthārañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ; sugatañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ; sammāsambuddhañca vatāhaṁ passeyyaṁ; bhagavantameva passeyyan’ti.

[¶53] Then I bowed with my head to the Buddha’s feet and said: ‘Sir, the Buddha is my Teacher, I am his disciple! The Buddha is my Teacher, I am his disciple!’

> Pali: So khvāhaṁ, āvuso, tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocaṁ: ‘satthā me, bhante, bhagavā, sāvakohamasmi; satthā me, bhante, bhagavā, sāvakohamasmī’ti.

[¶54] The Buddha said to me, ‘Kassapa, if anyone was to say to such a wholehearted disciple that they know when they don’t know, or that they see when they don’t see, their head would explode. But Kassapa, when I say that I know I really do know; and when I say that I see I really do see.

> Pali: Evaṁ vutte, maṁ, āvuso, bhagavā etadavoca: ‘yo kho, kassapa, evaṁ sabbacetasā samannāgataṁ sāvakaṁ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya. Ahaṁ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmīti.

[¶55] So you should train like this: “I will set up a keen sense of conscience and prudence for seniors, juniors, and those in the middle.” That’s how you should train.

> Pali: Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: “tibbaṁ me hirottappaṁ paccupaṭṭhitaṁ bhavissati theresu navesu majjhimesū”ti. Evañhi te, kassapa, sikkhitabbaṁ.

[¶56] And you should train like this: “Whenever I hear a teaching connected with what’s skillful, I will pay attention, apply the mind, concentrate wholeheartedly, and actively listen to that teaching.” That’s how you should train.

> Pali: Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: “yaṁ kiñci dhammaṁ suṇissāmi kusalūpasaṁhitaṁ sabbaṁ taṁ aṭṭhiṁ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇissāmī”ti. Evañhi te, kassapa, sikkhitabbaṁ.

[¶57] And you should train like this: “I will never neglect mindfulness of the body that is full of pleasure.” That’s how you should train.’

> Pali: Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: “sātasahagatā ca me kāyagatāsati na vijahissatī”ti. Evañhi te, kassapa, sikkhitabbanti’.

[¶58] And when the Buddha had given me this advice he rose from his seat and left. For seven days I ate the nation’s almsfood as a debtor. On the eighth day I became enlightened.

> Pali: Atha kho maṁ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi. Sattāhameva khvāhaṁ, āvuso, saraṇo raṭṭhapiṇḍaṁ bhuñjiṁ aṭṭhamiyā aññā udapādi.

[¶59] And then the Buddha left the road and went to the root of a certain tree. So I spread out my outer robe of patches folded in four and said to him, ‘Sir, sit here. That would be for my lasting welfare and happiness.’

> Pali: Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami. Atha khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ catugguṇaṁ paññapetvā bhagavantaṁ etadavocaṁ: ‘idha, bhante, bhagavā nisīdatu, yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti.

[¶60] The Buddha sat down on the seat spread out and said to me, ‘Kassapa, this outer robe of patches is soft.’

> Pali: Nisīdi kho, āvuso, bhagavā paññatte āsane. Nisajja kho maṁ, āvuso, bhagavā etadavoca: ‘mudukā kho tyāyaṁ, kassapa, paṭapilotikānaṁ saṅghāṭī’ti.

[¶61] ‘Sir, please accept my outer robe of patches out of sympathy.’

> Pali: ‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṁ saṅghāṭiṁ anukampaṁ upādāyā’ti.

[¶62] ‘In that case, Kassapa, will you wear my worn-out hempen rag robe?’

> Pali: ‘Dhāressasi pana me tvaṁ, kassapa, sāṇāni paṁsukūlāni nibbasanānī’ti.

[¶63] ‘I will wear it, sir.’

> Pali: ‘Dhāressāmahaṁ, bhante, bhagavato sāṇāni paṁsukūlāni nibbasanānī’ti.

[¶64] And so I presented my outer robe of patches to the Buddha, and the Buddha presented me with his worn-out hempen rag robe.

> Pali: So khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ bhagavato pādāsiṁ. Ahaṁ pana bhagavato sāṇāni paṁsukūlāni nibbasanāni paṭipajjiṁ.

[¶65] For if anyone should be rightly called the Buddha’s bosom son, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, and receiver of his worn-out hempen rag robes, it’s me.

> Pali: Yañhi taṁ, āvuso, sammā vadamāno vadeyya: ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti, mamaṁ taṁ sammā vadamāno vadeyya: ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti.

[¶66] Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. …

> Pali: Ahaṁ kho, āvuso, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Ahaṁ kho, āvuso, yāvade ākaṅkhāmi …pe…

[¶67] (The nine progressive meditations and the five insights should be told in full.)

> Pali: (navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.)

[¶68] I have realized the undefiled freedom of heart and freedom by wisdom. And I live having realized it with my own insight in this very life due to the ending of defilements.

> Pali: Ahaṁ kho, āvuso, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi;

[¶69] Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”

> Pali: sattaratanaṁ vā, āvuso, nāgaṁ aḍḍhaṭṭhamaratanaṁ vā tālapattikāya chādetabbaṁ maññeyya, yo me cha abhiññā chādetabbaṁ maññeyyā”ti.

[¶70] But the nun Thullanandā fell from the spiritual life.

> Pali: Cavittha ca pana thullanandā bhikkhunī brahmacariyamhāti.

[¶71] > Pali: Ekādasamaṁ.

[¶72] SN 16.12 · The Realized One After Death

> Pali: SN 16.12 · Paraṁmaraṇasutta

[¶73] At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Varanasi in the deer park at Isipatana.

> Pali: Ekaṁ samayaṁ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṁ viharanti isipatane migadāye.

[¶74] Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:

> Pali: Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca:

[¶75] “Reverend Kassapa, does a realized one still exist after death?”

> Pali: “kiṁ nu kho, āvuso kassapa, hoti tathāgato paraṁ maraṇā”ti?

[¶76] “Reverend, this has not been declared by the Buddha.”

> Pali: “Abyākataṁ kho etaṁ, āvuso, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti.

[¶77] “Well then, does a realized one no longer exist after death?”

> Pali: “Kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā”ti?

[¶78] “This too has not been declared by the Buddha.”

> Pali: “Evampi kho, āvuso, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti.

[¶79] “Well then, does a realized one both still exist and no longer exist after death?”

> Pali: “Kiṁ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti?

[¶80] “This too has not been declared by the Buddha.”

> Pali: “Abyākataṁ kho etaṁ, āvuso, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti.

[¶81] “Well then, does a realized one neither still exist nor no longer exist after death?”

> Pali: “Kiṁ panāvuso, neva hoti, na na hoti tathāgato paraṁ maraṇā”ti?

[¶82] “This too has not been declared by the Buddha.”

> Pali: “Evampi kho, āvuso, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

[¶83] “And why has this not been declared by the Buddha?”

> Pali: “Kasmā cetaṁ, āvuso, abyākataṁ bhagavatā”ti?

[¶84] “Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it has not been declared by the Buddha.”

> Pali: “Na hetaṁ, āvuso, atthasaṁhitaṁ nādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Tasmā taṁ abyākataṁ bhagavatā”ti.

[¶85] “So what now has been declared by the Buddha?” “‘This is suffering’ has been declared by the Buddha. ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’ has been declared by the Buddha.”

> Pali: “Atha kiñcarahāvuso, byākataṁ bhagavatā”ti? “Idaṁ ‘dukkhan’ti kho, āvuso, byākataṁ bhagavatā; ayaṁ ‘dukkhasamudayo’ti byākataṁ bhagavatā; ayaṁ ‘dukkhanirodho’ti byākataṁ bhagavatā; ayaṁ ‘dukkhanirodhagāminī paṭipadā’ti byākataṁ bhagavatā”ti.

[¶86] “And why has this been declared by the Buddha?”

> Pali: “Kasmā cetaṁ, āvuso, byākataṁ bhagavatā”ti?

[¶87] “Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it has been declared by the Buddha.”

> Pali: “Etañhi, āvuso, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Tasmā taṁ byākataṁ bhagavatā”ti.

[¶88] > Pali: Dvādasamaṁ.

[¶89] SN 16.13 · The Counterfeit of the True Teaching

> Pali: SN 16.13 · Saddhammappatirūpakasutta

[¶90] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Mahākassapa went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākassapo bhagavantaṁ etadavoca:

[¶91] “What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants? And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?”

> Pali: “ko nu kho, bhante, hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu? Ko pana, bhante, hetu ko paccayo, yenetarahi bahutarāni ceva sikkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī”ti?

[¶92] “That’s how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. The true teaching doesn’t disappear as long as the counterfeit of the true teaching hasn’t appeared in the world. But when the counterfeit of the true teaching appears in the world then the true teaching disappears.

> Pali: “Evañcetaṁ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti. Na tāva, kassapa, saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati. Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti.

[¶93] It’s like native gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world. But when counterfeit gold appears in the world then native gold disappears.

> Pali: Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṁ hoti yāva na jātarūpappatirūpakaṁ loke uppajjati. Yato ca kho, kassapa, jātarūpappatirūpakaṁ loke uppajjati, atha kho jātarūpassa antaradhānaṁ hoti.

[¶94] In the same way, the true teaching doesn’t disappear as long as the counterfeit of the true teaching hasn’t appeared in the world. But when the counterfeit of the true teaching appears in the world then the true teaching disappears.

> Pali: Evameva kho, kassapa, na tāva saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati. Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti.

[¶95] It’s not the elements of earth, water, fire, or air that make the true teaching disappear. Rather, it’s the futile people who appear right here that make the true teaching disappear. The true teaching doesn’t disappear like a ship that sinks all at once.

> Pali: Na kho, kassapa, pathavīdhātu saddhammaṁ antaradhāpeti, na āpodhātu saddhammaṁ antaradhāpeti, na tejodhātu saddhammaṁ antaradhāpeti, na vāyodhātu saddhammaṁ antaradhāpeti; atha kho idheva te uppajjanti moghapurisā ye imaṁ saddhammaṁ antaradhāpenti. Seyyathāpi, kassapa, nāvā ādikeneva opilavati; na kho, kassapa, evaṁ saddhammassa antaradhānaṁ hoti.

[¶96] There are five detrimental things that lead to the decline and disappearance of the true teaching. What five? It’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. These five detrimental things lead to the decline and disappearance of the true teaching.

> Pali: Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. Katame pañca? Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṁ agāravā viharanti appatissā— ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti.

[¶97] There are five things that lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. These five things lead to the continuation, persistence, and enduring of the true teaching.”

> Pali: Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. Katame pañca? Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṁ sagāravā viharanti sappatissā— ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.

[¶98] > Pali: Terasamaṁ.

[¶99] > Pali: Kassapavaggo paṭhamo.

[¶100] > Pali: Tassuddānaṁ

[¶101] > Pali: Santuṭṭhañca anottappī,
candūpamaṁ kulūpakaṁ;
Jiṇṇaṁ tayo ca ovādā,
jhānābhiññā upassayaṁ;
Cīvaraṁ paraṁmaraṇaṁ,
saddhammappatirūpakanti.

[¶102] The Linked Discourses with Kassapa are complete.

> Pali: Kassapasaṁyuttaṁ samattaṁ.

## 26. Chapter One · SN 17.1–17.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/26/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/26/#p-N

[¶0] SN 17.1 · Grim

> Pali: SN 17.1 · Dāruṇasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Possessions, honor, and popularity are grim, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke.

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.

[¶4] So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 17.2 · A Hook

> Pali: SN 17.2 · Baḷisasutta

[¶7] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶8] “Possessions, honor, and popularity are grim, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke.

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.

[¶9] Suppose an angler was to cast a baited hook into a deep lake. Seeing the bait, a fish would swallow it. And so the fish that swallowed the hook would meet with tragedy and disaster, and the angler can do what he wants with it.

> Pali: Seyyathāpi, bhikkhave, bāḷisiko āmisagataṁ baḷisaṁ gambhīre udakarahade pakkhipeyya. Tamenaṁ aññataro āmisacakkhu maccho gileyya. Evañhi so, bhikkhave, maccho gilabaḷiso bāḷisikassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo bāḷisikassa.

[¶10] ‘Angler’ is a term for Māra the Wicked. ‘Hook’ is a term for possessions, honor, and popularity. Whoever enjoys and likes arisen possessions, honor, and popularity is called a mendicant who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.

> Pali: Bāḷisikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. Baḷisanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ. Yo hi koci, bhikkhave, bhikkhu uppannaṁ lābhasakkārasilokaṁ assādeti nikāmeti, ayaṁ vuccati, bhikkhave, bhikkhu gilabaḷiso mārassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato.

[¶11] So grim are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke.

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.

[¶12] So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] SN 17.3 · A Turtle

> Pali: SN 17.3 · Kummasutta

[¶15] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶16] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.

[¶17] Once upon a time, in a certain lake there was a large family of turtles that had lived there for a long time. Then one of the turtles said to another, ‘My dear turtle, don’t you go to that place.’

> Pali: Bhūtapubbaṁ, bhikkhave, aññatarasmiṁ udakarahade mahākummakulaṁ ciranivāsi ahosi. Atha kho, bhikkhave, aññataro kummo aññataraṁ kummaṁ etadavoca: ‘mā kho tvaṁ, tāta kumma, etaṁ padesaṁ agamāsī’ti.

[¶18] But that turtle did go to that place, and a hunter pierced her with a harpoon.

> Pali: Agamāsi kho, bhikkhave, so kummo taṁ padesaṁ. Tamenaṁ luddo papatāya vijjhi.

[¶19] Then that turtle went back to the other turtle. When the other turtle saw her coming off in the distance, he said, ‘My dear turtle, I hope you didn’t go to that place!’

> Pali: Atha kho, bhikkhave, so kummo yena so kummo tenupasaṅkami. Addasā kho, bhikkhave, so kummo taṁ kummaṁ dūratova āgacchantaṁ. Disvāna taṁ kummaṁ etadavoca: ‘kacci tvaṁ, tāta kumma, na taṁ padesaṁ agamāsī’ti?

[¶20] ‘I did.’

> Pali: ‘Agamāsiṁ khvāhaṁ, tāta kumma, taṁ padesan’ti.

[¶21] ‘But my dear turtle, I hope you’re not hurt or injured!’

> Pali: ‘Kacci panāsi, tāta kumma, akkhato anupahato’ti?

[¶22] ‘I’m not hurt or injured. But this cord keeps dragging behind me.’

> Pali: ‘Akkhato khomhi, tāta kumma, anupahato, atthi ca me idaṁ suttakaṁ piṭṭhito piṭṭhito anubandhan’ti.

[¶23] ‘Indeed, my dear turtle, you’re hurt and injured! Your father and grandfather met with tragedy and disaster because of such a cord. Go now, you are no longer one of us.’

> Pali: ‘Tagghasi, tāta kumma, khato, taggha upahato. Etena hi te, tāta kumma, suttakena pitaro ca pitāmahā ca anayaṁ āpannā byasanaṁ āpannā. Gaccha dāni tvaṁ, tāta kumma, na dāni tvaṁ amhākan’ti.

[¶24] ‘Hunter’ is a term for Māra the Wicked.

> Pali: Luddoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.

[¶25] ‘Harpoon’ is a term for possessions, honor, and popularity.

> Pali: Papatāti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ.

[¶26] ‘Cord’ is a term for greed and relishing.

> Pali: Suttakanti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ.

[¶27] Whoever enjoys and likes arisen possessions, honor, and popularity is called a mendicant who has been pierced with a harpoon. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.

> Pali: Yo hi koci, bhikkhave, bhikkhu uppannaṁ lābhasakkārasilokaṁ assādeti nikāmeti— ayaṁ vuccati, bhikkhave, bhikkhu giddho papatāya anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato.

[¶28] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶29] > Pali: Tatiyaṁ.

[¶30] SN 17.4 · A Fleecy Sheep

> Pali: SN 17.4 · Dīghalomikasutta

[¶31] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶32] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.

[¶33] Suppose a fleecy sheep was to enter a briar patch. She’d get caught, snagged, and trapped at every turn, coming to ruin.

> Pali: Seyyathāpi, bhikkhave, dīghalomikā eḷakā kaṇṭakagahanaṁ paviseyya. Sā tatra tatra sajjeyya, tatra tatra gayheyya, tatra tatra bajjheyya, tatra tatra anayabyasanaṁ āpajjeyya.

[¶34] In the same way, take a certain mendicant whose mind is overcome and overwhelmed by possessions, honor, and popularity. They robe up in the morning and, taking their bowl and robe, enter the village or town for alms. They get caught, snagged, and trapped at every turn, coming to ruin.

> Pali: Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati. So tatra tatra sajjati, tatra tatra gayhati, tatra tatra bajjhati, tatra tatra anayabyasanaṁ āpajjati.

[¶35] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶36] > Pali: Catutthaṁ.

[¶37] SN 17.5 · A Dung Beetle

> Pali: SN 17.5 · Mīḷhakasutta

[¶38] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶39] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.

[¶40] Suppose there was a dung-eating beetle full of dung, stuffed with dung, and before her was a big pile of dung. She’d look down on other beetles, thinking: ‘For I am a dung-eating beetle full of dung, stuffed with dung, and before me is a big pile of dung.’

> Pali: Seyyathāpi, bhikkhave, mīḷhakā gūthādī gūthapūrā puṇṇā gūthassa. Purato cassa mahāgūthapuñjo. Sā tena aññā mīḷhakā atimaññeyya: ‘ahamhi gūthādī gūthapūrā puṇṇā gūthassa, purato ca myāyaṁ mahāgūthapuñjo’ti.

[¶41] In the same way, take a certain mendicant whose mind is overcome and overwhelmed by possessions, honor, and popularity. They robe up in the morning and, taking their bowl and robe, enter the village or town for alms. There they eat as much as they like, get invited back tomorrow, and have plenty of almsfood. When they get back to the monastery, they boast in the middle of a group of mendicants: ‘I ate as much as I liked, got invited back tomorrow, and had plenty of almsfood. I get robes, almsfood, lodgings, and medicines and supplies for the sick. But these other mendicants have little merit or significance, so they don’t get these things.’ With a mind overcome and overwhelmed by possessions, honor, and popularity, they look down on other good-hearted mendicants. This will be for their lasting harm and suffering.

> Pali: Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati. So tattha bhuttāvī ca hoti yāvadattho, nimantito ca svātanāya, piṇḍapāto cassa pūro. So ārāmaṁ gantvā bhikkhugaṇassa majjhe vikatthati: ‘bhuttāvī camhi yāvadattho, nimantito camhi svātanāya, piṇḍapāto ca myāyaṁ pūro, lābhī camhi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, ime panaññe bhikkhū appapuññā appesakkhā na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. So tena lābhasakkārasilokena abhibhūto pariyādiṇṇacitto aññe pesale bhikkhū atimaññati. Tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṁ ahitāya dukkhāya.

[¶42] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo bhikkhave, sikkhitabban”ti.

[¶43] > Pali: Pañcamaṁ.

[¶44] SN 17.6 · A Bolt of Lightning

> Pali: SN 17.6 · Asanisutta

[¶45] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶46] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.

[¶47] Let forked lightning fall on whom? Let possessions, honor, and popularity come to a trainee who has not achieved their heart’s desire.

> Pali: Kaṁ, bhikkhave, asanivicakkaṁ āgacchatu, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātu.

[¶48] ‘Forked lightning’ is a term for possessions, honor, and popularity.

> Pali: Asanivicakkanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ.

[¶49] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶50] > Pali: Chaṭṭhaṁ.

[¶51] SN 17.7 · A Poisoned Arrow

> Pali: SN 17.7 · Diddhasutta

[¶52] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶53] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.

[¶54] Let whom be pierced by a poisoned arrow? Let possessions, honor, and popularity come to a trainee who has not achieved their heart’s desire.

> Pali: Kaṁ, bhikkhave, diddhagatena visallena sallena vijjhatu, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātu.

[¶55] ‘Arrow’ is a term for possessions, honor, and popularity.

> Pali: Sallanti kho, bhikkhave, lābhasakkārasilokassetaṁ adhivacanaṁ.

[¶56] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶57] > Pali: Sattamaṁ.

[¶58] SN 17.8 · A Jackal

> Pali: SN 17.8 · Siṅgālasutta

[¶59] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶60] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.

[¶61] Mendicants, did you hear an old jackal howling at the crack of dawn?”

> Pali: Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṁ jarasiṅgālassa vassamānassā”ti?

[¶62] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶63] “That old jackal has the disease called mange. He’s not happy in his den, or at the root of a tree, or out in the open. Wherever he goes, stands, sits, or lies down he meets with tragedy and disaster.

> Pali: “Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho neva bilagato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati; yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṁ āpajjati.

[¶64] In the same way, take a certain mendicant whose mind is overcome and overwhelmed by possessions, honor, and popularity. They’re not happy in an empty hut, at the root of a tree, or out in the open. Wherever they go, stand, sit, or lie down they meet with tragedy and disaster.

> Pali: Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto neva suññāgāragato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati; yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṁ āpajjati.

[¶65] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶66] > Pali: Aṭṭhamaṁ.

[¶67] SN 17.9 · Gale-force Winds

> Pali: SN 17.9 · Verambhasutta

[¶68] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶69] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.

[¶70] High in the atmosphere there are gale-force winds blowing. Any bird that flies there is flung about by those gale-force winds. Their feet go one way, their wings another, their head another, and their body another.

> Pali: Upari, bhikkhave, ākāse verambhā nāma vātā vāyanti. Tattha yo pakkhī gacchati tamenaṁ verambhā vātā khipanti. Tassa verambhavātakkhittassa aññeneva pādā gacchanti, aññena pakkhā gacchanti, aññena sīsaṁ gacchati, aññena kāyo gacchati.

[¶71] In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. He robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a lady scantily clad, with revealing clothes. Lust infects his mind. He resigns the training and returns to a lesser life. Some take his robe, others his bowl, others his sitting cloth, others his needle case, just like the bird flung about by the gale-force winds.

> Pali: Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi. So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati. Tassa aññe cīvaraṁ haranti, aññe pattaṁ haranti, aññe nisīdanaṁ haranti, aññe sūcigharaṁ haranti, verambhavātakkhittasseva sakuṇassa.

[¶72] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶73] > Pali: Navamaṁ.

[¶74] SN 17.10 · With Verses

> Pali: SN 17.10 · Sagāthakasutta

[¶75] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶76] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.

[¶77] Take a case where I see a certain individual whose mind is overcome and overwhelmed by honor. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.

> Pali: Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ passāmi sakkārena abhibhūtaṁ pariyādiṇṇacittaṁ, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.

[¶78] Take another case where I see a certain individual whose mind is overcome and overwhelmed by lack of honor. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.

> Pali: Idha panāhaṁ, bhikkhave, ekaccaṁ puggalaṁ passāmi asakkārena abhibhūtaṁ pariyādiṇṇacittaṁ, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.

[¶79] And take another case where I see a certain individual whose mind is overcome and overwhelmed by both honor and lack of honor. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.

> Pali: Idha panāhaṁ, bhikkhave, ekaccaṁ puggalaṁ passāmi sakkārena ca asakkārena ca tadubhayena abhibhūtaṁ pariyādiṇṇacittaṁ, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.

[¶80] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶81] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶82] “Whether they’re honored
or not honored, or both,
their immersion doesn’t waver
as they abide in the immeasurables.

> Pali: “Yassa sakkariyamānassa,
asakkārena cūbhayaṁ;
Samādhi na vikampati,
appamāṇavihārino.

[¶83] They persistently meditate
with subtle view and discernment.
Rejoicing in the ending of grasping,
they’re said to be a true person.”

> Pali: Taṁ jhāyinaṁ sātatikaṁ,
sukhumaṁ diṭṭhivipassakaṁ;
Upādānakkhayārāmaṁ,
āhu sappuriso itī”ti.

[¶84] > Pali: Dasamaṁ.

[¶85] > Pali: Paṭhamo vaggo.

[¶86] > Pali: Tassuddānaṁ

[¶87] > Pali: Dāruṇo baḷisaṁ kummaṁ,
dīghalomi ca mīḷhakaṁ;
Asani diddhaṁ siṅgālaṁ,
verambhena sagāthakanti.

## 27. Chapter Two · SN 17.11–17.13–20

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/27/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/27/#p-N

[¶0] SN 17.11 · A Gold Cup

> Pali: SN 17.11 · Suvaṇṇapātisutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe… adhigamāya.

[¶3] When I’ve comprehended the mind of a certain individual, I understand: ‘This venerable would not tell a deliberate lie even for the sake of a gold cup filled with silver powder.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

> Pali: Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘na cāyamāyasmā suvaṇṇapātiyāpi rūpiyacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti. Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.

[¶4] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 17.12 · A Silver Pot

> Pali: SN 17.12 · Rūpiyapātisutta

[¶7] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶8] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe…

[¶9] When I’ve comprehended the mind of a certain individual, I understand: ‘This venerable would not tell a deliberate lie even for the sake of a silver cup filled with gold powder.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

> Pali: idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘na cāyamāyasmā rūpiyapātiyāpi suvaṇṇacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti. Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.

[¶10] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶11] > Pali: Dutiyaṁ.

[¶12] SN 17.13–20 · A Gold Ingot, Etc.

> Pali: SN 17.13–20 · Suvaṇṇanikkhasuttādiaṭṭhaka

[¶13] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶14] “Mendicants, when I’ve comprehended the mind of a certain individual, I understand: ‘This venerable would not tell a deliberate lie even for the sake of a gold ingot.’ …”

> Pali: “Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘na cāyamāyasmā suvaṇṇanikkhassāpi hetu …pe…

[¶15] “‘… for the sake of a hundred gold ingots.’ …”

> Pali: suvaṇṇanikkhasatassāpi hetu …

[¶16] “‘… for the sake of a mountain of gold.’ …”

> Pali: siṅgīnikkhassāpi hetu …

[¶17] “‘… for the sake of a hundred mountains of gold.’ …”

> Pali: siṅgīnikkhasatassāpi hetu …

[¶18] “‘… for the sake of the whole earth full of gold.’ …”

> Pali: pathaviyāpi jātarūpaparipūrāya hetu …

[¶19] “‘… for any kind of material reward.’ …”

> Pali: āmisakiñcikkhahetupi …

[¶20] “‘… for the sake of life.’ …”

> Pali: jīvitahetupi …

[¶21] “‘… for the sake of the finest lady in the land.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

> Pali: janapadakalyāṇiyāpi hetu sampajānamusā bhāseyyā’ti. Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.

[¶22] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶23] > Pali: Dasamaṁ.

[¶24] > Pali: Dutiyo vaggo.

[¶25] > Pali: Tassuddānaṁ

[¶26] > Pali: Dve pāti dve suvaṇṇā ca,
Siṅgīhi apare duve;
Pathavī kiñcikkhajīvitaṁ,
Janapadakalyāṇiyā dasāti.

## 28. Chapter Three · SN 17.21–17.30

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/28/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/28/#p-N

[¶0] SN 17.21 · A Lady

> Pali: SN 17.21 · Mātugāmasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe…

[¶3] Even if you’re alone with a lady she might not occupy your mind, but possessions, honor and popularity would still occupy your mind.

> Pali: na tassa, bhikkhave, mātugāmo eko ekassa cittaṁ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṁ pariyādāya tiṭṭhati.

[¶4] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 17.22 · The Finest Lady in the Land

> Pali: SN 17.22 · Kalyāṇīsutta

[¶7] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶8] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe…

[¶9] Even if you’re alone with the finest lady in the land she might not occupy your mind, but possessions, honor and popularity would still occupy your mind.

> Pali: na tassa, bhikkhave, janapadakalyāṇī ekā ekassa cittaṁ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṁ pariyādāya tiṭṭhati.

[¶10] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶11] > Pali: Dutiyaṁ.

[¶12] SN 17.23 · An Only Son

> Pali: SN 17.23 · Ekaputtakasutta

[¶13] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶14] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe…

[¶15] A faithful laywoman with a dear and beloved only son would rightly appeal to him, ‘My darling, please be like the householder Citta and Hatthaka of Āḷavī.’

> Pali: saddhā, bhikkhave, upāsikā ekaputtakaṁ piyaṁ manāpaṁ evaṁ sammā āyācamānā āyāceyya: ‘tādiso, tāta, bhavāhi yādiso citto ca gahapati hatthako ca āḷavako’ti.

[¶16] These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Āḷavī.

> Pali: Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ upāsakānaṁ, yadidaṁ citto ca gahapati hatthako ca āḷavako.

[¶17] ‘But my darling, if you go forth from the lay life to homelessness, please be like Sāriputta and Moggallāna.’

> Pali: Sace kho tvaṁ, tāta, agārasmā anagāriyaṁ pabbajasi; tādiso, tāta, bhavāhi yādisā sāriputtamoggallānāti.

[¶18] These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.

> Pali: Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ bhikkhūnaṁ, yadidaṁ sāriputtamoggalānā.

[¶19] ‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’

> Pali: Mā ca kho tvaṁ, tāta, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātūti.

[¶20] If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them.

> Pali: Tañce, bhikkhave, bhikkhuṁ sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇāti, so tassa hoti antarāyāya.

[¶21] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶22] > Pali: Tatiyaṁ.

[¶23] SN 17.24 · An Only Daughter

> Pali: SN 17.24 · Ekadhītusutta

[¶24] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶25] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko …pe…

[¶26] A faithful laywoman with a dear and beloved only daughter would rightly appeal to her, ‘My darling, please be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.’

> Pali: saddhā bhikkhave upāsikā ekaṁ dhītaraṁ piyaṁ manāpaṁ evaṁ sammā āyācamānā āyāceyya: ‘tādisā, ayye, bhavāhi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti.

[¶27] These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.

> Pali: Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ upāsikānaṁ, yadidaṁ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā.

[¶28] ‘But my darling, if you go forth from the lay life to homelessness, please be like the nuns Khemā and Uppalavaṇṇā.’

> Pali: Sace kho tvaṁ, ayye, agārasmā anagāriyaṁ pabbajasi; tādisā, ayye, bhavāhi yādisā khemā ca bhikkhunī uppalavaṇṇā cāti.

[¶29] These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.

> Pali: Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ bhikkhunīnaṁ, yadidaṁ khemā ca bhikkhunī uppalavaṇṇā ca.

[¶30] ‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’ If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them.

> Pali: Mā ca kho tvaṁ, ayye, sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇātūti. Tañce, bhikkhave, bhikkhuniṁ sekhaṁ appattamānasaṁ lābhasakkārasiloko anupāpuṇāti, so tassā hoti antarāyāya.

[¶31] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶32] > Pali: Catutthaṁ.

[¶33] SN 17.25 · Ascetics and Brahmins

> Pali: SN 17.25 · Samaṇabrāhmaṇasutta

[¶34] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶35] “Mendicants, there are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmantā sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

[¶36] There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶37] > Pali: Pañcamaṁ.

[¶38] SN 17.26 · Ascetics and Brahmins (2nd)

> Pali: SN 17.26 · Dutiyasamaṇabrāhmaṇasutta

[¶39] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶40] “There are ascetics and brahmins who don’t truly understand the origin, disappearance, gratification, drawback, and escape when it comes to possessions, honor, and popularity …

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…

[¶41] There are ascetics and brahmins who do truly understand …”

> Pali: pajānanti …pe… sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶42] > Pali: Chaṭṭhaṁ.

[¶43] SN 17.27 · Ascetics and Brahmins (3rd)

> Pali: SN 17.27 · Tatiyasamaṇabrāhmaṇasutta

[¶44] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶45] “There are ascetics and brahmins who don’t truly understand possessions, honor, and popularity, their origin, their cessation, and the path that leads to their cessation …

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokaṁ yathābhūtaṁ nappajānanti, lābhasakkārasilokasamudayaṁ nappajānanti, lābhasakkārasilokanirodhaṁ nappajānanti, lābhasakkārasilokanirodhagāminiṁ paṭipadaṁ nappajānanti …pe…

[¶46] There are ascetics and brahmins who do truly understand …”

> Pali: pajānanti …pe… sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶47] > Pali: Sattamaṁ.

[¶48] SN 17.28 · Skin

> Pali: SN 17.28 · Chavisutta

[¶49] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶50] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko.

[¶51] They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and keep pressing.

> Pali: Lābhasakkārasiloko, bhikkhave, chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati.

[¶52] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo bhikkhave, sikkhitabban”ti.

[¶53] > Pali: Aṭṭhamaṁ.

[¶54] SN 17.29 · A Rope

> Pali: SN 17.29 · Rajjusutta

[¶55] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶56] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko.

[¶57] They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and keep pressing.

> Pali: Lābhasakkārasiloko, bhikkhave, chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati.

[¶58] Suppose a strong man was to twist a strong horse-hair rope around your shin and tighten it. It would cut through the outer skin, the inner skin, the flesh, sinews, and bones, until it reached the marrow and kept pressing.

> Pali: Seyyathāpi, bhikkhave, balavā puriso daḷhāya vāḷarajjuyā jaṅghaṁ veṭhetvā ghaṁseyya. Sā chaviṁ chindeyya, chaviṁ chetvā cammaṁ chindeyya, cammaṁ chetvā maṁsaṁ chindeyya, maṁsaṁ chetvā nhāruṁ chindeyya, nhāruṁ chetvā aṭṭhiṁ chindeyya, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭheyya.

[¶59] In the same way, possessions, honor, and popularity cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and keep pressing.

> Pali: Evameva kho, bhikkhave, lābhasakkārasiloko chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati.

[¶60] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶61] > Pali: Navamaṁ.

[¶62] SN 17.30 · A Mendicant With Defilements Ended

> Pali: SN 17.30 · Bhikkhusutta

[¶63] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶64] “Mendicants, possessions, honor, and popularity are an obstacle even for a mendicant who is perfected, with defilements ended.”

> Pali: “Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo tassapāhaṁ lābhasakkārasiloko antarāyāya vadāmī”ti.

[¶65] When he said this, Venerable Ānanda said to the Buddha, “Sir, what do possessions, honor, and popularity obstruct for a mendicant with defilements ended?”

> Pali: Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “kissa pana, bhante, khīṇāsavassa bhikkhuno lābhasakkārasiloko antarāyāyā”ti?

[¶66] “Ānanda, I don’t say that possessions, honor, and popularity obstruct the unshakable freedom of heart. But I do say that possessions, honor, and popularity obstruct the achievement of blissful meditations in this life for a meditator who is diligent, keen, and resolute.

> Pali: “Yā hissa sā, ānanda, akuppā cetovimutti nāhaṁ tassā lābhasakkārasilokaṁ antarāyāya vadāmi. Ye ca khvassa, ānanda, appamattassa ātāpino pahitattassa viharato diṭṭhadhammasukhavihārā adhigatā tesāhamassa lābhasakkārasilokaṁ antarāyāya vadāmi.

[¶67] So grim are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke.

> Pali: Evaṁ dāruṇo kho, ānanda, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.

[¶68] So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

> Pali: Tasmātihānanda, evaṁ sikkhitabbaṁ: ‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti. Evañhi vo, ānanda, sikkhitabban”ti.

[¶69] > Pali: Dasamaṁ.

[¶70] > Pali: Tatiyo vaggo.

[¶71] > Pali: Tassuddānaṁ

[¶72] > Pali: Mātugāmo ca kalyāṇī,
putto ca ekadhītu ca;
Samaṇabrāhmaṇā tīṇi,
chavi rajju ca bhikkhunāti.

## 29. Chapter Four · SN 17.31–17.38–43

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/29/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/29/#p-N

[¶0] SN 17.31 · Schism

> Pali: SN 17.31 · Bhindisutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶2] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko.

[¶3] Devadatta split the Saṅgha because his mind was overcome and overwhelmed by possessions, honor, and popularity.

> Pali: Lābhasakkārasilokena abhibhūto pariyādiṇṇacitto, bhikkhave, devadatto saṅghaṁ bhindi.

[¶4] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… sikkhitabban”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 17.32 · Skillful Root

> Pali: SN 17.32 · Kusalamūlasutta

[¶7] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶8] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko.

[¶9] Devadatta cut off his skillful root because his mind was overcome and overwhelmed by possessions, honor, and popularity.

> Pali: Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalamūlaṁ samucchedamagamā.

[¶10] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… sikkhitabban”ti.

[¶11] > Pali: Dutiyaṁ.

[¶12] SN 17.33 · Skillful Quality

> Pali: SN 17.33 · Kusaladhammasutta

[¶13] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶14] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko.

[¶15] Devadatta cut off his skillful quality because his mind was overcome and overwhelmed by possessions, honor, and popularity.

> Pali: Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalo dhammo samucchedamagamā.

[¶16] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… sikkhitabban”ti.

[¶17] > Pali: Tatiyaṁ.

[¶18] SN 17.34 · Bright Quality

> Pali: SN 17.34 · Sukkadhammasutta

[¶19] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶20] “Possessions, honor, and popularity are grim …

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko.

[¶21] Devadatta cut off his bright quality because his mind was overcome and overwhelmed by possessions, honor, and popularity.

> Pali: Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa sukko dhammo samucchedamagamā.

[¶22] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… sikkhitabban”ti.

[¶23] > Pali: Catutthaṁ.

[¶24] SN 17.35 · Shortly After He Left

> Pali: SN 17.35 · Acirapakkantasutta

[¶25] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṁ ārabbha bhikkhū āmantesi:

[¶26] “Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

> Pali: “attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

[¶27] It’s like a banana plant … or a bamboo … or a reed, all of which bear fruit to their own ruin and downfall …

> Pali: Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

[¶28] It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

> Pali: Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

[¶29] So grim are possessions, honor, and popularity. That’s how you should train.”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶30] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶31] “The banana plant is destroyed by its own fruit,
as are the bamboo and the reed.
Honor destroys a reprobate,
as pregnancy destroys a mule.”

> Pali: “Phalaṁ ve kadaliṁ hanti,
phalaṁ veḷuṁ phalaṁ naḷaṁ;
Sakkāro kāpurisaṁ hanti,
gabbho assatariṁ yathā”ti.

[¶32] > Pali: Pañcamaṁ.

[¶33] SN 17.36 · Five Hundred Carts

> Pali: SN 17.36 · Pañcarathasatasutta

[¶34] Near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Rājagahe viharati veḷuvane kalandakanivāpe.

[¶35] Now at that time Prince Ajātasattu was going with five hundred carts at daybreak and dusk to attend on Devadatta, presenting him with an offering of five hundred servings of food.

> Pali: Tena kho pana samayena devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati.

[¶36] Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Prince Ajātasattu is going with five hundred carts at daybreak and dusk to attend on Devadatta, presenting him with an offering of five hundred servings of food.”

> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “devadattassa, bhante, ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyatī”ti.

[¶37] “Mendicants, don’t envy Devadatta’s possessions, honor, and popularity. As long as Prince Ajātasattu goes with five hundred carts at daybreak and dusk to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful qualities.

> Pali: “Mā, bhikkhave, devadattassa lābhasakkārasilokaṁ pihayittha. Yāvakīvañca, bhikkhave, devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi.

[¶38] If they were to lance a boil on a wild dog’s nose, it would get even wilder. In the same way, as long as Prince Ajātasattu goes with five hundred carts at daybreak and dusk to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful qualities.

> Pali: Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṁ bhindeyyuṁ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa; evameva, bhikkhave, yāvakīvañca devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṁ pātaṁ upaṭṭhānaṁ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi.

[¶39] So grim are possessions, honor, and popularity. …”

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti.

[¶40] > Pali: Chaṭṭhaṁ.

[¶41] SN 17.37 · Mother

> Pali: SN 17.37 · Mātusutta

[¶42] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶43] “Possessions, honor, and popularity are grim, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke. When I’ve comprehended the mind of a certain individual, I understand: ‘This venerable would not tell a deliberate lie even for the sake of their mother.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘na cāyamāyasmā mātupi hetu sampajānamusā bhāseyyā’ti. Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.

[¶44] So grim are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke.

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.

[¶45] So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘uppannaṁ lābhasakkārasilokaṁ pajahissāma. Na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶46] > Pali: Sattamaṁ.

[¶47] SN 17.38–43 · Father, Etc.

> Pali: SN 17.38–43 · Pitusuttādichakka

[¶48] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶49] “Possessions, honor, and popularity are grim, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke. When I’ve comprehended the mind of a certain individual, I understand: ‘This venerable would not tell a deliberate lie even for the sake of their father.’ …”

> Pali: “Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘na cāyamāyasmā pitupi hetu …pe…

[¶50] (Tell in full as in SN 17.37.)

> Pali: (vitthāretabbaṁ) …

[¶51] “‘… brother.’ …”

> Pali: bhātupi hetu …

[¶52] “‘… sister.’ …”

> Pali: bhaginiyāpi hetu …

[¶53] “‘… son.’ …”

> Pali: puttassapi hetu …

[¶54] “‘… daughter.’ …”

> Pali: dhītuyāpi hetu …

[¶55] “‘… wife.’ But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.

> Pali: pajāpatiyāpi hetu sampajānamusā bhāseyyā’ti. Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.

[¶56] So grim are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke.

> Pali: Evaṁ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.

[¶57] So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘uppannaṁ lābhasakkārasilokaṁ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṁ pariyādāya ṭhassatī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶58] > Pali: Terasamaṁ.

[¶59] > Pali: Catuttho vaggo.

[¶60] > Pali: Tassuddānaṁ

[¶61] > Pali: Bhindi mūlaṁ duve dhammā,
pakkantaṁ ratha mātari;
Pitā bhātā ca bhaginī,
putto dhītā pajāpatīti.

[¶62] The Linked Discourses on possessions, honor, and popularity are complete.

> Pali: Lābhasakkārasaṁyuttaṁ samattaṁ.

## 30. Chapter One · SN 18.1–18.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/30/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/30/#p-N

[¶0] SN 18.1 · The Eye, Etc.

> Pali: SN 18.1 · Cakkhusutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

> Pali: Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶3] “What do you think, Rāhula? Is the eye permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, cakkhuṁ niccaṁ vā aniccaṁ vā”ti?

[¶4] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶5] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶6] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶7] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

[¶8] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶9] “Is the ear permanent or impermanent?”

> Pali: “Sotaṁ niccaṁ vā aniccaṁ vā”ti?

[¶10] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe….

[¶11] “Is the nose permanent or impermanent?”

> Pali: “Ghānaṁ niccaṁ vā aniccaṁ vā”ti?

[¶12] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …

[¶13] “Is the tongue permanent or impermanent?”

> Pali: “Jivhā niccā vā aniccā vā”ti?

[¶14] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶15] “Is the body permanent or impermanent?”

> Pali: “Kāyo nicco vā anicco vā”ti?

[¶16] “Impermanent, sir.” …

> Pali: “Anicco, bhante” …

[¶17] “Is the mind permanent or impermanent?”

> Pali: “Mano nicco vā anicco vā”ti?

[¶18] “Impermanent, sir.”

> Pali: “Anicco, bhante”.

[¶19] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶20] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶21] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

[¶22] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶23] “Seeing this, a learned noble disciple grows disillusioned with the eye, the ear, the nose, the tongue, the body, and the mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

> Pali: “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati; nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶24] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

[¶25] (The ten discourses of this series should be told in full the same way.)

> Pali: (Etena peyyālena dasa suttantā kātabbā.)

[¶26] > Pali: Paṭhamaṁ.

[¶27] SN 18.2 · Sights, Etc.

> Pali: SN 18.2 · Rūpasutta

[¶28] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶29] “What do you think, Rāhula? Are sights permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, rūpā niccā vā aniccā vā”ti?

[¶30] “Impermanent, sir.” … “… sounds … smells … tastes … touches … Are ideas permanent or impermanent?”

> Pali: “Aniccā, bhante” …pe… saddā … gandhā … rasā … phoṭṭhabbā … dhammā niccā vā aniccā vā”ti?

[¶31] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶32] “Seeing this, a learned noble disciple grows disillusioned with sights, sounds, smells, tastes, touches, and ideas. Being disillusioned, desire fades away. …”

> Pali: “evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpesupi nibbindati … saddesupi nibbindati … gandhesupi nibbindati … rasesupi nibbindati … phoṭṭhabbesupi nibbindati … dhammesupi nibbindati; nibbindaṁ virajjati …pe… pajānātī”ti.

[¶33] > Pali: Dutiyaṁ.

[¶34] SN 18.3 · Consciousness

> Pali: SN 18.3 · Viññāṇasutta

[¶35] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶36] “What do you think, Rāhula? Is eye consciousness permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶37] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …

[¶38] “… ear consciousness … nose consciousness … tongue consciousness … body consciousness … Is mind consciousness permanent or impermanent?”

> Pali: “sotaviññāṇaṁ …pe… ghānaviññāṇaṁ … jivhāviññāṇaṁ … kāyaviññāṇaṁ … manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶39] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …

[¶40] “Seeing this, a learned noble disciple grows disillusioned with eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Being disillusioned, desire fades away. …”

> Pali: “evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhuviññāṇasmimpi nibbindati …pe… sotaviññāṇasmimpi nibbindati … ghānaviññāṇasmimpi nibbindati … jivhāviññāṇasmimpi nibbindati … kāyaviññāṇasmimpi nibbindati … manoviññāṇasmimpi nibbindati; nibbindaṁ virajjati …pe… pajānātī”ti.

[¶41] > Pali: Tatiyaṁ.

[¶42] SN 18.4 · Contact

> Pali: SN 18.4 · Samphassasutta

[¶43] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶44] “What do you think, Rāhula? Is eye contact permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, cakkhusamphasso nicco vā anicco vā”ti?

[¶45] “Impermanent, sir.” …

> Pali: “Anicco, bhante” …

[¶46] “… ear contact … nose contact … tongue contact … body contact … Is mind contact permanent or impermanent?”

> Pali: “sotasamphasso …pe… ghānasamphasso … jivhāsamphasso … kāyasamphasso … manosamphasso nicco vā anicco vā”ti?

[¶47] “Impermanent, sir.” …

> Pali: “Anicco, bhante” …

[¶48] “Seeing this, a learned noble disciple grows disillusioned with eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. Being disillusioned, desire fades away. …”

> Pali: “evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassasmimpi nibbindati …pe… sotasamphassasmimpi nibbindati … ghānasamphassasmimpi nibbindati … jivhāsamphassasmimpi nibbindati … kāyasamphassasmimpi nibbindati … manosamphassasmimpi nibbindati; nibbindaṁ virajjati …pe… pajānātī”ti.

[¶49] > Pali: Catutthaṁ.

[¶50] SN 18.5 · Feeling

> Pali: SN 18.5 · Vedanāsutta

[¶51] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶52] “What do you think, Rāhula? Is feeling born of eye contact permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, cakkhusamphassajā vedanā niccā vā aniccā vā”ti?

[¶53] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶54] “… feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … Is feeling born of mind contact permanent or impermanent?”

> Pali: “sotasamphassajā vedanā …pe… ghānasamphassajā vedanā … jivhāsamphassajā vedanā … kāyasamphassajā vedanā … manosamphassajā vedanā niccā vā aniccā vā”ti?

[¶55] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶56] “Seeing this, a learned noble disciple grows disillusioned with feeling born of eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. …”

> Pali: “evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusamphassajāya vedanāyapi nibbindati …pe… sota … ghāna … jivhā … kāya … manosamphassajāya vedanāyapi nibbindati …pe… pajānātī”ti.

[¶57] > Pali: Pañcamaṁ.

[¶58] SN 18.6 · Perceptions

> Pali: SN 18.6 · Saññāsutta

[¶59] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶60] “What do you think, Rāhula? Is perception of sights permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, rūpasaññā niccā vā aniccā vā”ti?

[¶61] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶62] “… perception of sounds … perception of smells … perception of tastes … perception of touches … Is perception of ideas permanent or impermanent?”

> Pali: “saddasaññā …pe… gandhasaññā … rasasaññā … phoṭṭhabbasaññā … dhammasaññā niccā vā aniccā vā”ti?

[¶63] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶64] “Seeing this, a learned noble disciple grows disillusioned with the perception of sights, sounds, smells, tastes, touches, and ideas. …”

> Pali: “evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasaññāyapi nibbindati …pe… saddasaññāyapi nibbindati … gandhasaññāyapi nibbindati … rasasaññāyapi nibbindati … phoṭṭhabbasaññāyapi nibbindati … dhammasaññāyapi nibbindati …pe… pajānātī”ti.

[¶65] > Pali: Chaṭṭhaṁ.

[¶66] SN 18.7 · Intention

> Pali: SN 18.7 · Sañcetanāsutta

[¶67] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶68] “What do you think, Rāhula? Is intention regarding sights permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, rūpasañcetanā niccā vā aniccā vā”ti?

[¶69] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶70] “… intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … Is intention regarding ideas permanent or impermanent?”

> Pali: “saddasañcetanā …pe… gandhasañcetanā … rasasañcetanā … phoṭṭhabbasañcetanā … dhammasañcetanā niccā vā aniccā vā”ti?

[¶71] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶72] “Seeing this, a learned noble disciple grows disillusioned with intention regarding sights, sounds, smells, tastes, touches, and ideas. …”

> Pali: “evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasañcetanāyapi nibbindati …pe… saddasañcetanāyapi nibbindati … gandhasañcetanāyapi nibbindati … rasasañcetanāyapi nibbindati … phoṭṭhabbasañcetanāyapi nibbindati … dhammasañcetanāyapi nibbindati …pe… pajānātī”ti.

[¶73] > Pali: Sattamaṁ.

[¶74] SN 18.8 · Craving

> Pali: SN 18.8 · Taṇhāsutta

[¶75] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶76] “What do you think, Rāhula? Is craving for sights permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, rūpataṇhā niccā vā aniccā vā”ti?

[¶77] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶78] “… craving for sounds … craving for smells … craving for tastes … craving for touches … Is craving for ideas permanent or impermanent?”

> Pali: “saddataṇhā …pe… gandhataṇhā … rasataṇhā … phoṭṭhabbataṇhā … dhammataṇhā niccā vā aniccā vā”ti?

[¶79] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶80] “Seeing this, a learned noble disciple grows disillusioned with craving for sights, sounds, smells, tastes, touches, and ideas. …”

> Pali: “evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpataṇhāyapi nibbindati …pe… saddataṇhāyapi nibbindati … gandhataṇhāyapi nibbindati … rasataṇhāyapi nibbindati … phoṭṭhabbataṇhāyapi nibbindati … dhammataṇhāyapi nibbindati …pe… pajānātī”ti.

[¶81] > Pali: Aṭṭhamaṁ.

[¶82] SN 18.9 · Elements

> Pali: SN 18.9 · Dhātusutta

[¶83] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶84] “What do you think, Rāhula? Is the earth element permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, pathavīdhātu niccā vā aniccā vā”ti?

[¶85] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶86] “… the water element … the fire element … the air element … the space element … Is the consciousness element permanent or impermanent?”

> Pali: “āpodhātu …pe… tejodhātu … vāyodhātu … ākāsadhātu … viññāṇadhātu niccā vā aniccā vā”ti?

[¶87] “Impermanent, sir.” …

> Pali: “Aniccā, bhante” …

[¶88] “Seeing this, a learned noble disciple grows disillusioned with the earth element, water element, fire element, air element, space element, and consciousness element …”

> Pali: “evaṁ passaṁ, rāhula, sutavā ariyasāvako pathavīdhātuyāpi nibbindati …pe… āpodhātuyāpi nibbindati … tejodhātuyāpi nibbindati … vāyodhātuyāpi nibbindati … ākāsadhātuyāpi nibbindati … viññāṇadhātuyāpi nibbindati …pe… pajānātī”ti.

[¶89] > Pali: Navamaṁ.

[¶90] SN 18.10 · The Aggregates

> Pali: SN 18.10 · Khandhasutta

[¶91] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶92] “What do you think, Rāhula? Is form permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶93] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …

[¶94] “… feeling … perception … choices … Is consciousness permanent or impermanent?”

> Pali: “vedanā …pe… saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶95] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …

[¶96] “Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

> Pali: “evaṁ passaṁ, rāhula, sutavā ariyasāvako rūpasmimpi nibbindati …pe… vedanāyapi nibbindati … saññāyapi nibbindati … saṅkhāresupi nibbindati … viññāṇasmimpi nibbindati; nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶97] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

[¶98] > Pali: Dasamaṁ.

[¶99] > Pali: Paṭhamo vaggo.

[¶100] > Pali: Tassuddānaṁ

[¶101] > Pali: Cakkhu rūpañca viññāṇaṁ,
samphasso vedanāya ca;
Saññā sañcetanā taṇhā,
dhātu khandhena te dasāti.

## 31. Chapter Two · SN 18.11–18.22

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/31/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/31/#p-N

[¶0] SN 18.11 · The Eye, Etc.

> Pali: SN 18.11 · Cakkhusutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī. Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca:

[¶2] “What do you think, Rāhula? Is the eye permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, cakkhuṁ niccaṁ vā aniccaṁ vā”ti?

[¶3] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶4] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶5] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶6] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

[¶7] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶8] “… the ear … the nose … the tongue … the body … Is the mind permanent or impermanent?”

> Pali: “Sotaṁ …pe… ghānaṁ … jivhā … kāyo … mano nicco vā anicco vā”ti?

[¶9] “Impermanent, sir.”

> Pali: “Anicco, bhante”.

[¶10] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶11] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶12] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

[¶13] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶14] “Seeing this, a learned noble disciple grows disillusioned with the eye, the ear, the nose, the tongue, the body, and the mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

> Pali: “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati; nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶15] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

[¶16] (The ten discourses of this series should be told in full the same way.)

> Pali: (Etena peyyālena dasa suttantā kātabbā.)

[¶17] > Pali: Paṭhamaṁ.

[¶18] SN 18.12–20 · The Nine Discourses on Sights, Etc.

> Pali: SN 18.12–20 · Rūpādisuttanavaka

[¶19] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶20] “What do you think, Rāhula? Are sights permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, rāhula, rūpā niccā vā aniccā vā”ti?

[¶21] “Impermanent, sir.” … “… sounds … smells … tastes … touches … ideas …”

> Pali: “Aniccā, bhante” …pe… saddā … gandhā … rasā … phoṭṭhabbā … dhammā ….

[¶22] “… eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness …”

> Pali: “Cakkhuviññāṇaṁ …pe… sotaviññāṇaṁ … ghānaviññāṇaṁ … jivhāviññāṇaṁ … kāyaviññāṇaṁ … manoviññāṇaṁ ….

[¶23] “… eye contact … ear contact … nose contact … tongue contact … body contact … mind contact …”

> Pali: Cakkhusamphasso …pe… sotasamphasso … ghānasamphasso … jivhāsamphasso … kāyasamphasso … manosamphasso ….

[¶24] “… feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … feeling born of mind contact …”

> Pali: Cakkhusamphassajā vedanā …pe… sotasamphassajā vedanā … ghānasamphassajā vedanā … jivhāsamphassajā vedanā … kāyasamphassajā vedanā … manosamphassajā vedanā ….

[¶25] “… perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of ideas …”

> Pali: Rūpasaññā …pe… saddasaññā … gandhasaññā … rasasaññā … phoṭṭhabbasaññā … dhammasaññā ….

[¶26] “… intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding ideas …”

> Pali: Rūpasañcetanā …pe… saddasañcetanā … gandhasañcetanā … rasasañcetanā … phoṭṭhabbasañcetanā … dhammasañcetanā ….

[¶27] “… craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for ideas …”

> Pali: Rūpataṇhā …pe… saddataṇhā … gandhataṇhā … rasataṇhā … phoṭṭhabbataṇhā … dhammataṇhā ….

[¶28] “… the earth element … the water element … the fire element … the air element … the space element … the consciousness element …”

> Pali: Pathavīdhātu …pe… āpodhātu … tejodhātu … vāyodhātu … ākāsadhātu … viññāṇadhātu ….

[¶29] “… form … feeling … perception … choices … Is consciousness permanent or impermanent?”

> Pali: Rūpaṁ …pe… vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶30] “Impermanent, sir.” …

> Pali: Aniccaṁ, bhante …pe…

[¶31] “Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “evaṁ passaṁ rāhula …pe… nāparaṁ itthattāyā’ti pajānātī”ti.

[¶32] > Pali: Dasamaṁ.

[¶33] SN 18.21 · Tendency

> Pali: SN 18.21 · Anusayasutta

[¶34] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶35] Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:

[¶36] “Sir, how does one know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs?”

> Pali: “kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?

[¶37] “Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ One truly sees any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

> Pali: “Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci vedanā …pe… yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.

[¶38] That’s how to know and see so that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body and externally for all signs.”

> Pali: Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.

[¶39] > Pali: Ekādasamaṁ.

[¶40] SN 18.22 · Rid of Conceit

> Pali: SN 18.22 · Apagatasutta

[¶41] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶42] Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:

[¶43] “Sir, how does one know and see so that the heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and going beyond discrimination, it’s peaceful and well freed?”

> Pali: “kathaṁ nu kho, bhante, jānato kathaṁ passato imasmiṁ ca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti?

[¶44] “Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.

> Pali: “Yaṁ kiñci, rāhula, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.

[¶45] One truly sees any kind of feeling … perception … choices … One truly sees any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.

> Pali: Yā kāci vedanā …pe… yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.

[¶46] That’s how to know and see so that the heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and going beyond discrimination, it’s peaceful and well freed.”

> Pali: Evaṁ kho, rāhula, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti.

[¶47] > Pali: Dvādasamaṁ.

[¶48] > Pali: Dutiyo vaggo.

[¶49] > Pali: Tassuddānaṁ

[¶50] > Pali: Cakkhu rūpañca viññāṇaṁ,
Samphasso vedanāya ca;
Saññā sañcetanā taṇhā,
Dhātu khandhena te dasa;
Anusayaṁ apagatañceva,
Vaggo tena pavuccatīti.

[¶51] The Linked Discourses with Rāhula are complete.

> Pali: Rāhulasaṁyuttaṁ samattaṁ.

## 32. Chapter One · SN 19.1–19.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/32/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/32/#p-N

[¶0] SN 19.1 · A Skeleton

> Pali: SN 19.1 · Aṭṭhisutta

[¶1] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶2] Now at that time Venerable Mark and Venerable Mahāmoggallāna were staying on the Vulture’s Peak Mountain. Then Mahāmoggallāna robed up in the morning and, taking his bowl and robe, went to Mark and said to him, “Come, Reverend Mark, let’s enter Rājagaha for alms.”

> Pali: Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti. Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ lakkhaṇaṁ etadavoca: “āyāmāvuso lakkhaṇa, rājagahaṁ piṇḍāya pavisissāmā”ti.

[¶3] “Yes, reverend,” Mark replied.

> Pali: “Evamāvuso”ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi.

[¶4] As Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. So Mark said to Mahāmoggallāna, “What is the cause, Reverend Moggallāna, what is the reason you smiled?”

> Pali: Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi. Atha kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca: “ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?

[¶5] “Reverend Mark, it’s the wrong time for this question. Ask me when we’re in the Buddha’s presence.”

> Pali: “Akālo kho, āvuso lakkhaṇa, etassa pañhassa. Bhagavato maṁ santike etaṁ pañhaṁ pucchā”ti.

[¶6] Then Mark and Mahāmoggallāna wandered for alms in Rājagaha. After the meal, on their return from almsround, they went to the Buddha, bowed, and sat down to one side. Mark said to Mahāmoggallāna:

> Pali: Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā lakkhaṇo āyasmantaṁ mahāmoggallānaṁ etadavoca:

[¶7] “Just now, as Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot. What is the cause, Reverend Moggallāna, what is the reason you smiled?”

> Pali: “idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṁ padese sitaṁ pātvākāsi. Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?

[¶8] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a skeleton flying through the air. Vultures, crows, and hawks kept chasing it, pecking, clawing, and stabbing it in the ribs as it screeched in pain. It occurred to me: ‘Oh lord, how incredible, how amazing! That there can be such a sentient being, such a spirit, such an incarnation!’”

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ aṭṭhikasaṅkhalikaṁ vehāsaṁ gacchantiṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vitudenti vitacchenti virājenti. Sā sudaṁ aṭṭassaraṁ karoti. Tassa mayhaṁ, āvuso, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Evarūpopi nāma satto bhavissati. Evarūpopi nāma yakkho bhavissati. Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti.

[¶9] Then the Buddha said to the mendicants:

> Pali: Atha kho bhagavā bhikkhū āmantesi:

[¶10] “Mendicants, there are disciples who live full of vision and knowledge, since a disciple knows, sees, and witnesses such a thing.

> Pali: “cakkhubhūtā vata, bhikkhave, sāvakā viharanti; ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati.

[¶11] Formerly, I too saw that being, but I did not speak of it. For if I had spoken of it others would not have believed me, which would be for their lasting harm and suffering.

> Pali: Pubbeva me so, bhikkhave, satto diṭṭho ahosi, api cāhaṁ na byākāsiṁ. Ahañcetaṁ byākareyyaṁ, pare ca me na saddaheyyuṁ. Ye me na saddaheyyuṁ, tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya.

[¶12] That being used to be a cattle butcher right here in Rājagaha. As a result of that deed he burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now he experiences the residual result of that deed in such an incarnation.”

> Pali: Eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi. So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvapaṭilābhaṁ paṭisaṁvedayatī”ti.

[¶13] (Tell all these discourses in full like this.)

> Pali: (Sabbesaṁ suttantānaṁ eseva peyyālo.)

[¶14] > Pali: Paṭhamaṁ.

[¶15] SN 19.2 · A Piece of Meat

> Pali: SN 19.2 · Pesisutta

[¶16] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a scrap of meat flying through the air. Vultures, crows, and hawks kept chasing it, pecking and clawing as it screeched in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapesiṁ vehāsaṁ gacchantiṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. Sā sudaṁ aṭṭassaraṁ karoti …pe…

[¶17] “That being used to be a cattle butcher right here in Rājagaha. …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe goghātako ahosi …pe….

[¶18] > Pali: Dutiyaṁ.

[¶19] SN 19.3 · A Piece of Flesh

> Pali: SN 19.3 · Piṇḍasutta

[¶20] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a piece of flesh flying through the air. Vultures, crows, and hawks kept chasing it, pecking and clawing as it screeched in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ maṁsapiṇḍaṁ vehāsaṁ gacchantaṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. Sā sudaṁ aṭṭassaraṁ karoti …pe…

[¶21] “That being used to be a bird hunter right here in Rājagaha. …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe sākuṇiko ahosi …pe….

[¶22] > Pali: Tatiyaṁ.

[¶23] SN 19.4 · A Flayed Man

> Pali: SN 19.4 · Nicchavisutta

[¶24] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a flayed man flying through the air. Vultures, crows, and hawks kept chasing it, pecking and clawing as he screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ purisaṁ vehāsaṁ gacchantaṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. So sudaṁ aṭṭassaraṁ karoti …pe…

[¶25] “That being used to be a sheep butcher right here in Rājagaha. …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe orabbhiko ahosi …pe….

[¶26] > Pali: Catutthaṁ.

[¶27] SN 19.5 · Sword Hairs

> Pali: SN 19.5 · Asilomasutta

[¶28] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were swords flying through the air. And those swords kept rising up and falling on his body as he screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asilomaṁ purisaṁ vehāsaṁ gacchantaṁ. Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṁ aṭṭassaraṁ karoti …pe…

[¶29] “That being used to be a pig butcher right here in Rājagaha. …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe sūkariko ahosi …pe….

[¶30] > Pali: Pañcamaṁ.

[¶31] SN 19.6 · Spear Hairs

> Pali: SN 19.6 · Sattisutta

[¶32] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were spears flying through the air. And those spears kept rising up and falling on his body as he screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sattilomaṁ purisaṁ vehāsaṁ gacchantaṁ. Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṁ aṭṭassaraṁ karoti …pe…

[¶33] “That being used to be a deer hunter right here in Rājagaha. …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe māgaviko ahosi …pe….

[¶34] > Pali: Chaṭṭhaṁ.

[¶35] SN 19.7 · Arrow Hairs

> Pali: SN 19.7 · Usulomasutta

[¶36] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were arrows flying through the air. And those arrows kept rising up and falling on his body as he screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ usulomaṁ purisaṁ vehāsaṁ gacchantaṁ. Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṁ aṭṭassaraṁ karoti …pe…

[¶37] “That being used to be a punisher right here in Rājagaha. …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe kāraṇiko ahosi …pe….

[¶38] > Pali: Sattamaṁ.

[¶39] SN 19.8 · Needle Hairs

> Pali: SN 19.8 · Sūcilomasutta

[¶40] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were needles flying through the air. And those needles kept rising up and falling on his body as he screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ. Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṁ aṭṭassaraṁ karoti …pe…

[¶41] “That being used to be an equerry right here in Rājagaha. …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe sūto ahosi …pe….

[¶42] > Pali: Aṭṭhamaṁ.

[¶43] SN 19.9 · Needle Hairs (2nd)

> Pali: SN 19.9 · Dutiyasūcilomasutta

[¶44] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were needles flying through the air. The needles bored into his head and out his mouth, into his mouth and out his chest, into his chest and out his belly, into his belly and out his thighs, into his thighs and out his calves, and into his calves and out his feet. And he screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sūcilomaṁ purisaṁ vehāsaṁ gacchantaṁ. Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti; mukhe pavisitvā urato nikkhamanti; ure pavisitvā udarato nikkhamanti; udare pavisitvā ūrūhi nikkhamanti; ūrūsu pavisitvā jaṅghāhi nikkhamanti; jaṅghāsu pavisitvā pādehi nikkhamanti; so sudaṁ aṭṭassaraṁ karoti …pe…

[¶45] “That being used to be an informant right here in Rājagaha. …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe sūcako ahosi …pe….

[¶46] > Pali: Navamaṁ.

[¶47] SN 19.10 · Pot Balls

> Pali: SN 19.10 · Kumbhaṇḍasutta

[¶48] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man with testicles big as pots flying through the air. When he was walking he had to lift his testicles on to his shoulder. And when he sat down, he sat right on them. Vultures, crows, and hawks kept chasing him, pecking and clawing as he screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ kumbhaṇḍaṁ purisaṁ vehāsaṁ gacchantaṁ. So gacchantopi teva aṇḍe khandhe āropetvā gacchati. Nisīdantopi tesveva aṇḍesu nisīdati. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. So sudaṁ aṭṭassaraṁ karoti …pe…

[¶49] “That being used to be a corrupt village head right here in Rājagaha. …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe gāmakūṭako ahosi …pe….

[¶50] > Pali: Dasamaṁ.

[¶51] > Pali: Paṭhamo vaggo.

[¶52] > Pali: Tassuddānaṁ

[¶53] > Pali: Aṭṭhi pesi ubho gāvaghātakā,
Piṇḍo sākuṇiyo nicchavorabbhi;
Asi sūkariko sattimāgavi,
Usu kāraṇiko sūci sārathi;
Yo ca sibbiyati sūcako hi so,
Aṇḍabhāri ahu gāmakūṭakoti.

## 33. Chapter Two · SN 19.11–19.21

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/33/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/33/#p-N

[¶0] SN 19.11 · Over His Head

> Pali: SN 19.11 · Sasīsakasutta

[¶1] So I have heard. At one time near Rājagaha in the Bamboo Grove …

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ rājagahe veḷuvane.

[¶2] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man sunk over his head in a sewer. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe sasīsakaṁ nimuggaṁ …pe…

[¶3] “That being used to be an adulterer right here in Rājagaha. …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe pāradāriko ahosi …pe….

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 19.12 · A Dung Eater

> Pali: SN 19.12 · Gūthakhādasutta

[¶6] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man sunk in a sewer, eating dung with both hands. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ purisaṁ gūthakūpe nimuggaṁ ubhohi hatthehi gūthaṁ khādantaṁ …pe…

[¶7] “That being used to be a nasty brahmin right here in Rājagaha. In the time of the Buddha Kassapa’s dispensation he invited the Saṅgha of mendicants for a meal. He filled a trough with dung and said: ‘My good men, eat as much as you like, and take what’s left.’ …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe duṭṭhabrāhmaṇo ahosi. So kassapassa sammāsambuddhassa pāvacane bhikkhusaṅghaṁ bhattena nimantetvā doṇiyo gūthassa pūrāpetvā etadavoca— aho bhonto yāvadatthaṁ bhuñjantu ceva harantu cā’ti …pe….

[¶8] > Pali: Dutiyaṁ.

[¶9] SN 19.13 · A Flayed Woman

> Pali: SN 19.13 · Nicchavitthisutta

[¶10] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a flayed woman flying through the air. Vultures, crows, and hawks kept chasing her, pecking and clawing as she screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ nicchaviṁ itthiṁ vehāsaṁ gacchantiṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. Sā sudaṁ aṭṭassaraṁ karoti …pe…

[¶11] “That woman used to be an adulteress right here in Rājagaha. …”

> Pali: esā, bhikkhave, itthī imasmiṁyeva rājagahe aticārinī ahosi …pe….

[¶12] > Pali: Tatiyaṁ.

[¶13] SN 19.14 · A Fishwife

> Pali: SN 19.14 · Maṅgulitthisutta

[¶14] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a woman stinking and dingy as a catfish flying through the air. Vultures, crows, and hawks kept chasing her, pecking and clawing as she screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ duggandhaṁ maṅguliṁ vehāsaṁ gacchantiṁ. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. Sā sudaṁ aṭṭassaraṁ karoti …pe…

[¶15] “That woman used to be a sorceress right here in Rājagaha. …”

> Pali: esā, bhikkhave, itthī imasmiṁyeva rājagahe ikkhaṇikā ahosi …pe….

[¶16] > Pali: Catutthaṁ.

[¶17] SN 19.15 · A Sweltering Woman

> Pali: SN 19.15 · Okilinīsutta

[¶18] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a scorched woman, sooty and sweaty, flying through the air, as she screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ itthiṁ uppakkaṁ okiliniṁ okiriniṁ vehāsaṁ gacchantiṁ. Sā sudaṁ aṭṭassaraṁ karoti …pe…

[¶19] “That woman used to be the king of Kaliṅga’s chief queen. She was of jealous nature, and poured a brazier of hot coals over her co-wife. …” …

> Pali: esā, bhikkhave, itthī kaliṅgassa rañño aggamahesī ahosi. Sā issāpakatā sapattiṁ aṅgārakaṭāhena okiri …pe….

[¶20] > Pali: Pañcamaṁ.

[¶21] SN 19.16 · A Headless Trunk

> Pali: SN 19.16 · Asīsakasutta

[¶22] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a headless trunk flying through the air. Its eyes and mouth were on its chest. Vultures, crows, and hawks kept chasing it, pecking and clawing as it screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ asīsakaṁ kabandhaṁ vehāsaṁ gacchantaṁ. Tassa ure akkhīni ceva honti mukhañca. Tamenaṁ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. So sudaṁ aṭṭassaraṁ karoti …pe…

[¶23] “That being used to be an executioner named Taker right here in Rājagaha. …”

> Pali: eso, bhikkhave, satto imasmiṁyeva rājagahe hāriko nāma coraghātako ahosi …pe….

[¶24] > Pali: Chaṭṭhaṁ.

[¶25] SN 19.17 · A Bad Monk

> Pali: SN 19.17 · Pāpabhikkhusutta

[¶26] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a monk flying through the air. His outer robe, bowl, belt, and body were burning, blazing, and glowing as he screamed in pain. …” …

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ bhikkhuṁ vehāsaṁ gacchantaṁ. Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto. So sudaṁ aṭṭassaraṁ karoti …pe…

[¶27] “That monk used to be a bad monk in the time of Buddha Kassapa’s dispensation. …”

> Pali: eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi …pe….

[¶28] > Pali: Sattamaṁ.

[¶29] SN 19.18 · A Bad Nun

> Pali: SN 19.18 · Pāpabhikkhunīsutta

[¶30] “I saw a nun flying through the air. Her outer robe was burning …” …

> Pali: “Addasaṁ bhikkhuniṁ vehāsaṁ gacchantiṁ. Tassā saṅghāṭipi ādittā …pe…

[¶31] “She used to be a bad nun …”

> Pali: pāpabhikkhunī ahosi …pe….

[¶32] > Pali: Aṭṭhamaṁ.

[¶33] SN 19.19 · A Bad Trainee Nun

> Pali: SN 19.19 · Pāpasikkhamānasutta

[¶34] “I saw a trainee nun flying through the air. Her outer robe was burning …” …

> Pali: “Addasaṁ sikkhamānaṁ vehāsaṁ gacchantiṁ. Tassā saṅghāṭipi ādittā …pe…

[¶35] “She used to be a bad trainee nun …”

> Pali: pāpasikkhamānā ahosi …pe….

[¶36] > Pali: Navamaṁ.

[¶37] SN 19.20 · A Bad Novice Monk

> Pali: SN 19.20 · Pāpasāmaṇerasutta

[¶38] “I saw a novice monk flying through the air. His outer robe was burning …” …

> Pali: “Addasaṁ sāmaṇeraṁ vehāsaṁ gacchantaṁ. Tassa saṅghāṭipi ādittā …pe…

[¶39] “He used to be a bad novice monk …”

> Pali: pāpasāmaṇero ahosi …pe….

[¶40] > Pali: Dasamaṁ.

[¶41] SN 19.21 · A Bad Novice Nun

> Pali: SN 19.21 · Pāpasāmaṇerīsutta

[¶42] “Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a novice nun flying through the air. Her outer robe, bowl, belt, and body were burning, blazing, and glowing as she screamed in pain. It occurred to me: ‘Oh lord, how incredible, how amazing! That there can be such a sentient being, such a spirit, such an incarnation!’”

> Pali: “Idhāhaṁ, āvuso, gijjhakūṭā pabbatā orohanto addasaṁ sāmaṇeriṁ vehāsaṁ gacchantiṁ. Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṁ sampajjalitaṁ sajotibhūtaṁ, kāyopi āditto sampajjalito sajotibhūto. Sā sudaṁ aṭṭassaraṁ karoti. Tassa mayhaṁ, āvuso, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Evarūpopi nāma satto bhavissati. Evarūpopi nāma yakkho bhavissati. Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti.

[¶43] Then the Buddha said to the mendicants:

> Pali: Atha kho bhagavā bhikkhū āmantesi:

[¶44] “Mendicants, there are disciples who live full of vision and knowledge, since a disciple knows, sees, and witnesses such a thing.

> Pali: “cakkhubhūtā vata, bhikkhave, sāvakā viharanti; ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṁ ñassati vā dakkhati vā sakkhiṁ vā karissati.

[¶45] Formerly, I too saw that novice nun, but I did not speak of it. For if I had spoken of it others would not have believed me, which would be for their lasting harm and suffering.

> Pali: Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi. Api cāhaṁ na byākāsiṁ. Ahañcetaṁ byākareyyaṁ, pare ca me na saddaheyyuṁ. Ye me na saddaheyyuṁ, tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāya.

[¶46] That female novice used to be a bad novice nun in the time of the Buddha Kassapa’s dispensation. As a result of that deed she burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now she experiences the residual result of that deed in such an incarnation.”

> Pali: Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi. Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṁ attabhāvapaṭilābhaṁ paṭisaṁvedayatī”ti.

[¶47] > Pali: Ekādasamaṁ.

[¶48] > Pali: Dutiyo vaggo.

[¶49] > Pali: Tassuddānaṁ

[¶50] > Pali: Kūpe nimuggo hi so pāradāriko,
Gūthakhādi ahu duṭṭhabrāhmaṇo;
Nicchavitthi aticārinī ahu,
Maṅgulitthi ahu ikkhaṇitthikā;
Okilini sapattaṅgārokiri,
Sīsacchinno ahu coraghātako.

[¶51] > Pali: Bhikkhu bhikkhunī sikkhamānā,
Sāmaṇero atha sāmaṇerikā;
Kassapassa vinayasmiṁ pabbajjaṁ,
Pāpakammaṁ kariṁsu tāvadeti.

[¶52] The Linked Discourses with Mark are complete.

> Pali: Lakkhaṇasaṁyuttaṁ samattaṁ.

## 34. Similes · SN 20.1–20.12

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/34/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/34/#p-N

[¶0] SN 20.1 · A Roof Peak

> Pali: SN 20.1 · Kūṭasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] There the Buddha … said:

> Pali: Tatra kho bhagavā …pe… etadavoca:

[¶3] “Mendicants, the rafters of a bungalow all lean to the peak and meet at the peak, and when the peak is demolished they’re all demolished too. In the same way all unskillful qualities are rooted in ignorance and meet in ignorance, and when ignorance is demolished they’re all demolished too.

> Pali: “seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭasamosaraṇā kūṭasamugghātā sabbā tā samugghātaṁ gacchanti; evameva kho, bhikkhave, ye keci akusalā dhammā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā, sabbe te samugghātaṁ gacchanti.

[¶4] So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘appamattā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 20.2 · A Fingernail

> Pali: SN 20.2 · Nakhasikhasutta

[¶7] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶8] Then the Buddha, picking up a little bit of dirt on his fingernail, addressed the mendicants: “What do you think, mendicants? Which is more: the little bit of dirt on my fingernail, or this great earth?”

> Pali: Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yo cāyaṁ mayā paritto nakhasikhāyaṁ paṁsu āropito yā cāyaṁ mahāpathavī”ti?

[¶9] “Sir, the great earth is far more. The little bit of dirt on your fingernail is tiny. Compared to the great earth, it doesn’t count, there’s no comparison, it’s not worth a fraction.”

> Pali: “Etadeva, bhante, bahutaraṁ yadidaṁ mahāpathavī. Appamattakoyaṁ bhagavatā paritto nakhasikhāyaṁ paṁsu āropito. Saṅkhampi na upeti upanidhimpi na upeti kalabhāgampi na upeti mahāpathaviṁ upanidhāya bhagavatā paritto nakhasikhāyaṁ paṁsu āropito”ti.

[¶10] “In the same way the sentient beings reborn as humans are few, while those not reborn as humans are many.

> Pali: “Evameva kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti; atha kho eteyeva bahutarā sattā ye aññatra manussehi paccājāyanti.

[¶11] So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘appamattā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶12] > Pali: Dutiyaṁ.

[¶13] SN 20.3 · Families

> Pali: SN 20.3 · Kulasutta

[¶14] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶15] “Mendicants, those families with many women and few men are easy prey for bandits and grain-jar thieves. In the same way any mendicant who has not developed and cultivated the heart’s release by love is easy prey for non-humans. Those families with few women and many men are hard prey for bandits and grain-jar thieves. In the same way a mendicant who has developed and cultivated the heart’s release by love is hard prey for non-humans.

> Pali: “Seyyathāpi, bhikkhave, yāni kānici kulāni bahutthikāni appapurisāni tāni suppadhaṁsiyāni honti corehi kumbhatthenakehi; evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti abhāvitā abahulīkatā so suppadhaṁsiyo hoti amanussehi. Seyyathāpi, bhikkhave, yāni kānici kulāni appitthikāni bahupurisāni tāni duppadhaṁsiyāni honti corehi kumbhatthenakehi; evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā so duppadhaṁsiyo hoti amanussehi.

[¶16] So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶17] > Pali: Tatiyaṁ.

[¶18] SN 20.4 · Cauldrons

> Pali: SN 20.4 · Okkhāsutta

[¶19] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶20] “Mendicants, suppose one person was to give a gift of a hundred cauldrons of rice in the morning, at midday, and in the evening. And someone else was to develop a heart of love, even just as long as it takes to pull a cow’s udder. The latter would be more fruitful.

> Pali: “Yo, bhikkhave, pubbaṇhasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo majjhanhikasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo sāyanhasamayaṁ okkhāsataṁ dānaṁ dadeyya, yo vā pubbaṇhasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, yo vā majjhanhikasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, yo vā sāyanhasamayaṁ antamaso gadduhanamattampi mettacittaṁ bhāveyya, idaṁ tato mahapphalataraṁ.

[¶21] So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶22] > Pali: Catutthaṁ.

[¶23] SN 20.5 · A Spear

> Pali: SN 20.5 · Sattisutta

[¶24] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶25] “Mendicants, suppose there was a sharp-pointed spear. And a man came along and thought, ‘With my hand or fist I’ll fold this sharp spear over, crumple it, and bend it back!’

> Pali: “Seyyathāpi, bhikkhave, satti tiṇhaphalā. Atha puriso āgaccheyya: ‘ahaṁ imaṁ sattiṁ tiṇhaphalaṁ pāṇinā vā muṭṭhinā vā paṭileṇissāmi paṭikoṭṭissāmi paṭivaṭṭessāmī’ti.

[¶26] What do you think, mendicants? Is that man capable of doing so?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, bhabbo nu kho so puriso amuṁ sattiṁ tiṇhaphalaṁ pāṇinā vā muṭṭhinā vā paṭileṇetuṁ paṭikoṭṭetuṁ paṭivaṭṭetun”ti?

[¶27] “No, sir. Why not? Because it’s not easy to fold that sharp spear over, crumple it, and bend it back with the hand or fist. That man will eventually get weary and frustrated.”

> Pali: “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Asu hi, bhante, satti tiṇhaphalā na sukarā pāṇinā vā muṭṭhinā vā paṭileṇetuṁ paṭikoṭṭetuṁ paṭivaṭṭetuṁ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

[¶28] “In the same way, suppose a mendicant has developed the heart’s release by love, has cultivated it, made it a vehicle and a basis, kept it up, consolidated it, and properly implemented it. Should any non-human think to overthrow their mind, they’ll eventually get weary and frustrated.

> Pali: “Evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tassa ce amanusso cittaṁ khipitabbaṁ maññeyya; atha kho sveva amanusso kilamathassa vighātassa bhāgī assa.

[¶29] So you should train like this: ‘We will develop the heart’s release by love. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶30] > Pali: Pañcamaṁ.

[¶31] SN 20.6 · The Archers

> Pali: SN 20.6 · Dhanuggahasutta

[¶32] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶33] “Mendicants, suppose there were four well-trained expert archers with strong bows standing in the four quarters. And a man came along and thought, ‘When these four well-trained expert archers shoot arrows in four quarters, I’ll catch them before they reach the ground, and then I’ll bring them back.’

> Pali: “Seyyathāpi, bhikkhave, cattāro daḷhadhammā dhanuggahā susikkhitā katahatthā katūpāsanā catuddisā ṭhitā assu. Atha puriso āgaccheyya: ‘ahaṁ imesaṁ catunnaṁ daḷhadhammānaṁ dhanuggahānaṁ susikkhitānaṁ katahatthānaṁ katūpāsanānaṁ catuddisā kaṇḍe khitte appatiṭṭhite pathaviyaṁ gahetvā āharissāmī’ti.

[¶34] What do you think, mendicants? Are they qualified to be called ‘a speedster endowed with super-speed’?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, ‘javano puriso paramena javena samannāgato’ti alaṁvacanāyā”ti?

[¶35] “If he could catch an arrow shot by just one well-trained expert archer before it reaches the ground and bring it back, he’d be qualified to be called ‘a speedster endowed with super-speed’. How much more so arrows shot by four archers!”

> Pali: “Ekassa cepi, bhante, daḷhadhammassa dhanuggahassa susikkhitassa katahatthassa katūpāsanassa kaṇḍaṁ khittaṁ appatiṭṭhitaṁ pathaviyaṁ gahetvā āhareyya: ‘javano puriso paramena javena samannāgato’ti alaṁvacanāya, ko pana vādo catunnaṁ daḷhadhammānaṁ dhanuggahānaṁ susikkhitānaṁ katahatthānaṁ katūpāsanānan”ti?

[¶36] “As fast as that man is, the sun and moon are faster. As fast as that man is, as fast as the sun and moon are, and as fast as the deities that run before the sun and moon are, the waning of the life forces is faster.

> Pali: “Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṁ javo, tato sīghataro. Yathā ca, bhikkhave, tassa purisassa javo yathā ca candimasūriyānaṁ javo yathā ca yā devatā candimasūriyānaṁ purato dhāvanti tāsaṁ devatānaṁ javo, (…) tato sīghataraṁ āyusaṅkhārā khīyanti.

[¶37] So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘appamattā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶38] > Pali: Chaṭṭhaṁ.

[¶39] SN 20.7 · The Drum Called Plugger

> Pali: SN 20.7 · Āṇisutta

[¶40] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶41] “Once upon a time, mendicants, the Dasārahas had a <em>mridangam</em> drum called the Plugger. When the Plugger cracked, the Dasārahas patched it with another plug. Eventually, there came a time when the old wooden shell for the drumskin disappeared and all that was left of the <em>mridangam</em> Plugger was a mass of plugs.

> Pali: “Bhūtapubbaṁ, bhikkhave, dasārahānaṁ ānako nāma mudiṅgo ahosi. Tassa dasārahā ānake ghaṭite aññaṁ āṇiṁ odahiṁsu. Ahu kho so, bhikkhave, samayo yaṁ ānakassa mudiṅgassa porāṇaṁ pokkharaphalakaṁ antaradhāyi. Āṇisaṅghāṭova avasissi.

[¶42] In the same way, in a future time there will be mendicants who won’t want to listen when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing.

> Pali: Evameva kho, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ, ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti na sotaṁ odahissanti na aññā cittaṁ upaṭṭhāpessanti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti.

[¶43] But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing. And that is how the discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—will disappear.

> Pali: Ye pana te suttantā kavikatā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhāpessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. Evametesaṁ, bhikkhave, suttantānaṁ tathāgatabhāsitānaṁ gambhīrānaṁ gambhīratthānaṁ lokuttarānaṁ suññatappaṭisaṁyuttānaṁ antaradhānaṁ bhavissati.

[¶44] So you should train like this: ‘When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited we will want to listen. We will actively listen and try to understand, and we will think those teachings are worth learning and memorizing.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu sussūsissāma, sotaṁ odahissāma, aññā cittaṁ upaṭṭhāpessāma, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶45] > Pali: Sattamaṁ.

[¶46] SN 20.8 · Wood Blocks

> Pali: SN 20.8 · Kaliṅgarasutta

[¶47] So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶48] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶49] “Mendicants, these days the Licchavis live using wood blocks as pillows, and they exercise diligently and keenly. King Ajātasattu of Magadha, son of the princess of Videha, finds no vulnerability, he’s got no opportunity. But in the future the Licchavis will become delicate, with soft and tender hands and feet. They’ll sleep on soft beds with down pillows until the sun comes up. King Ajātasattu of Magadha, son of the princess of Videha, will find a vulnerability and get an opportunity.

> Pali: “Kaliṅgarūpadhānā, bhikkhave, etarahi licchavī viharanti appamattā ātāpino upāsanasmiṁ. Tesaṁ rājā māgadho ajātasattu vedehiputto na labhati otāraṁ na labhati ārammaṇaṁ. Bhavissanti, bhikkhave, anāgatamaddhānaṁ licchavī sukhumālā mudutalunahatthapādā te mudukāsu seyyāsu tūlabibbohanāsu yāvasūriyuggamanā seyyaṁ kappissanti. Tesaṁ rājā māgadho ajātasattu vedehiputto lacchati otāraṁ lacchati ārammaṇaṁ.

[¶50] These days the mendicants live using wood blocks as pillows, and they meditate diligently and keenly. Māra the Wicked finds no vulnerability, he’s got no opportunity. But in the future the mendicants will become delicate, with soft and tender hands and feet. They’ll sleep on soft beds with down pillows until the sun comes up. Māra the Wicked will find a vulnerability and get an opportunity.

> Pali: Kaliṅgarūpadhānā, bhikkhave, etarahi bhikkhū viharanti appamattā ātāpino padhānasmiṁ. Tesaṁ māro pāpimā na labhati otāraṁ na labhati ārammaṇaṁ. Bhavissanti, bhikkhave, anāgatamaddhānaṁ bhikkhū sukhumā mudutalunahatthapādā. Te mudukāsu seyyāsu tūlabibbohanāsu yāvasūriyuggamanā seyyaṁ kappissanti. Tesaṁ māro pāpimā lacchati otāraṁ lacchati ārammaṇaṁ.

[¶51] So you should train like this: ‘We will live using wood blocks as pillows, and we will meditate diligently and keenly.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘kaliṅgarūpadhānā viharissāma appamattā ātāpino padhānasmin’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶52] > Pali: Aṭṭhamaṁ.

[¶53] SN 20.9 · A Bull Elephant

> Pali: SN 20.9 · Nāgasutta

[¶54] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain junior mendicant went to visit families too often.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro navo bhikkhu ativelaṁ kulāni upasaṅkamati.

[¶55] The mendicants said to him, “Venerable, don’t go to visit families too often.”

> Pali: Tamenaṁ bhikkhū evamāhaṁsu: “māyasmā ativelaṁ kulāni upasaṅkamī”ti.

[¶56] But that mendicant, when spoken to by the mendicants, said this, “But these senior mendicants think they can go to visit families, so why can’t I?”

> Pali: So bhikkhu bhikkhūhi vuccamāno evamāha: “ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṁ maññissanti, kimaṅgaṁ panāhan”ti?

[¶57] And then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, aññataro navo bhikkhu ativelaṁ kulāni upasaṅkamati. Tamenaṁ bhikkhū evamāhaṁsu: ‘māyasmā ativelaṁ kulāni upasaṅkamī’ti. So bhikkhu bhikkhūhi vuccamāno evamāha: ‘ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṁ maññissanti, kimaṅgaṁ panāhan’”ti.

[¶58] “Once upon a time, mendicants, there was a great lake in the jungle, with bull elephants living nearby. They’d plunge into the lake and pull up lotus bulbs with their trunks. They’d wash them thoroughly until they were free of mud before chewing and swallowing them. That was good for their appearance and strength, and wouldn’t result in death or deadly pain.

> Pali: “Bhūtapubbaṁ, bhikkhave, araññāyatane mahāsarasī. Taṁ nāgā upanissāya viharanti. Te taṁ sarasiṁ ogāhetvā soṇḍāya bhisamuḷālaṁ abbuhetvā suvikkhālitaṁ vikkhāletvā akaddamaṁ saṅkhāditvā ajjhoharanti. Tesaṁ taṁ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

[¶59] The young calves, following the example of the great bull elephants, plunged into the lake and pulled up lotus bulbs with their trunks. But they didn’t wash them thoroughly, and while they were still muddy they chewed and swallowed them. That was not good for their appearance and strength, and resulted in death or deadly pain.

> Pali: Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā taṁ sarasiṁ ogāhetvā soṇḍāya bhisamuḷālaṁ abbuhetvā na suvikkhālitaṁ vikkhāletvā sakaddamaṁ asaṅkhāditvā ajjhoharanti. Tesaṁ taṁ neva vaṇṇāya hoti na balāya. Tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

[¶60] In the same way, there are senior mendicants who robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. And when they get things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. That’s good for their appearance and strength, and doesn’t result in death or deadly pain.

> Pali: Evameva kho, bhikkhave, idha therā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisanti. Te tattha dhammaṁ bhāsanti. Tesaṁ gihī pasannākāraṁ karonti. Te taṁ lābhaṁ agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti. Tesaṁ taṁ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

[¶61] Junior mendicants, following the example of the senior mendicants, robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. But when they get things, they use them tied, infatuated, attached, blind to the drawbacks, not understanding the escape. That’s not good for their appearance and strength, and results in death or deadly pain.

> Pali: Tesaṁyeva kho pana, bhikkhave, therānaṁ bhikkhūnaṁ anusikkhamānā navā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisanti. Te tattha dhammaṁ bhāsanti. Tesaṁ gihī pasannākāraṁ karonti. Te taṁ lābhaṁ gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. Tesaṁ taṁ neva vaṇṇāya hoti na balāya, te tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

[¶62] So you should train like this: ‘When we get things, we will use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā taṁ lābhaṁ paribhuñjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶63] > Pali: Navamaṁ.

[¶64] SN 20.10 · A Cat

> Pali: SN 20.10 · Biḷārasutta

[¶65] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶66] Now at that time a certain mendicant had relations with families too often.

> Pali: Tena kho pana samayena aññataro bhikkhu ativelaṁ kulesu cārittaṁ āpajjati.

[¶67] The mendicants said to him, “Venerable, don’t have relations with families too often.”

> Pali: Tamenaṁ bhikkhū evamāhaṁsu: “māyasmā ativelaṁ kulesu cārittaṁ āpajjī”ti.

[¶68] But that mendicant, when spoken to by the mendicants, did not stop.

> Pali: So bhikkhu bhikkhūhi vuccamāno na viramati.

[¶69] And then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, aññataro bhikkhu ativelaṁ kulesu cārittaṁ āpajjati. Tamenaṁ bhikkhū evamāhaṁsu: ‘māyasmā ativelaṁ kulesu cārittaṁ āpajjī’ti. So bhikkhu bhikkhūhi vuccamāno na viramatī”ti.

[¶70] “Once upon a time, mendicants, a cat was standing by an alley or a drain or a dustbin hunting a little mouse, thinking, ‘When that little mouse comes out to feed, I’ll catch it right there and eat it!’ And then that little mouse came out to feed. The cat caught it and hastily swallowed it without chewing. But that little mouse ate its intestines and mesentery, resulting in death and deadly pain.

> Pali: “Bhūtapubbaṁ, bhikkhave, biḷāro sandhisamalasaṅkaṭīre ṭhito ahosi mudumūsiṁ maggayamāno: ‘yadāyaṁ mudumūsi gocarāya pakkamissati, tattheva naṁ gahetvā khādissāmī’ti. Atha kho so, bhikkhave, mudumūsi gocarāya pakkāmi. Tamenaṁ biḷāro gahetvā sahasā saṅkhāditvā ajjhohari. Tassa so mudumūsi antampi khādi, antaguṇampi khādi. So tatonidānaṁ maraṇampi nigacchi maraṇamattampi dukkhaṁ.

[¶71] In the same way, take a certain monk who robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a lady scantily clad, with revealing clothes. Lust infects his mind, resulting in death or deadly pain.

> Pali: Evameva kho, bhikkhave, idhekacco bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi. So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsena cittena maraṇaṁ vā nigacchati maraṇamattaṁ vā dukkhaṁ.

[¶72] For it is death in the training of the Noble One to resign the training and return to a lesser life. And it is deadly pain to commit one of the corrupt offenses for which rehabilitation is possible.

> Pali: Maraṇañhetaṁ, bhikkhave, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati. Maraṇamattañhetaṁ, bhikkhave, dukkhaṁ yadidaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati. Yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati.

[¶73] So you should train like this: ‘We will enter the village or town for alms guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena, upaṭṭhitāya satiyā, saṁvutehi indriyehi gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶74] > Pali: Dasamaṁ.

[¶75] SN 20.11 · A Jackal

> Pali: SN 20.11 · Siṅgālasutta

[¶76] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶77] “Mendicants, did you hear an old jackal howling at the crack of dawn?”

> Pali: “Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṁ jarasiṅgālassa vassamānassā”ti?

[¶78] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶79] “That old jackal has the disease called mange. Yet it still goes where it wants, stands where it wants, sits where it wants, and lies down where it wants. And the cool breeze still blows on it. A certain person here who claims to follow the Sakyan would be lucky to experience even such an incarnation.

> Pali: “Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho. So yena yena icchati tena tena gacchati; yattha yattha icchati tattha tattha tiṭṭhati; yattha yattha icchati tattha tattha nisīdati; yattha yattha icchati tattha tattha nipajjati; sītakopi naṁ vāto upavāyati. Sādhu khvassa, bhikkhave, yaṁ idhekacco sakyaputtiyapaṭiñño evarūpampi attabhāvapaṭilābhaṁ paṭisaṁvediyetha.

[¶80] So you should train like this: ‘We will stay diligent.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘appamattā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶81] > Pali: Ekādasamaṁ.

[¶82] SN 20.12 · A Jackal (2nd)

> Pali: SN 20.12 · Dutiyasiṅgālasutta

[¶83] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶84] “Mendicants, did you hear an old jackal howling at the crack of dawn?”

> Pali: “Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṁ jarasiṅgālassa vassamānassā”ti?

[¶85] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶86] “There might be some gratitude and thankfulness in that old jackal, but there is none in a certain person here who claims to follow the Sakyan.

> Pali: “Siyā kho, bhikkhave, tasmiṁ jarasiṅgāle yā kāci kataññutā kataveditā, na tveva idhekacce sakyaputtiyapaṭiññe siyā yā kāci kataññutā kataveditā.

[¶87] So you should train like this: ‘We will be grateful and thankful. We won’t forget even a small thing done for us.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘kataññuno bhavissāma katavedino; na ca no amhesu appakampi kataṁ nassissatī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶88] > Pali: Dvādasamaṁ.

[¶89] > Pali: Opammavaggo paṭhamo.

[¶90] > Pali: Tassuddānaṁ

[¶91] > Pali: Kūṭaṁ nakhasikhaṁ kulaṁ,
okkhā satti dhanuggaho;
Āṇi kaliṅgaro nāgo,
biḷāro dve siṅgālakāti.

[¶92] The Linked Discourses with similes are complete.

> Pali: Opammasaṁyuttaṁ samattaṁ.

## 35. Monks · SN 21.1–21.12

Source: https://scriptura.si/works/pali-samyutta-nikaya-2/35/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-2/35/#p-N

[¶0] SN 21.1 · With Kolita

> Pali: SN 21.1 · Kolitasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶2] “Reverend,” they replied.

> Pali: “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ.

[¶3] Venerable Mahāmoggallāna said this:

> Pali: Āyasmā mahāmoggallāno etadavoca:

[¶4] “Just now, reverends, as I was in private retreat this thought came to mind: ‘They speak of this thing called “noble silence”. What then is this noble silence?’

> Pali: “idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati. Katamo nu kho ariyo tuṇhībhāvo’ti?

[¶5] It occurred to me: ‘As the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is called noble silence.’

> Pali: Tassa mayhaṁ āvuso, etadahosi: ‘idha bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati ariyo tuṇhībhāvo’ti.

[¶6] And so, as the placing of the mind and keeping it connected were stilled, I was entering and remaining in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

> Pali: So khvāhaṁ, āvuso, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihariṁ.

[¶7] While I was in that meditation, perception and focus accompanied by placing the mind beset me.

> Pali: Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti.

[¶8] Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect noble silence, brahmin! Settle your mind in noble silence; unify your mind and bring it to immersion in noble silence.’

> Pali: Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna moggallāna, mā, brāhmaṇa, ariyaṁ tuṇhībhāvaṁ pamādo, ariye tuṇhībhāve cittaṁ saṇṭhapehi, ariye tuṇhībhāve cittaṁ ekodibhāvaṁ karohi, ariye tuṇhībhāve cittaṁ samādahā’ti.

[¶9] And so, after some time, as the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption …

> Pali: So khvāhaṁ, āvuso, aparena samayena vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi.

[¶10] So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”

> Pali: Yañhi taṁ, āvuso, sammā vadamāno vadeyya: ‘satthārā anuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: ‘satthārā anuggahito sāvako mahābhiññataṁ patto’”ti.

[¶11] > Pali: Paṭhamaṁ.

[¶12] SN 21.2 · With Upatissa

> Pali: SN 21.2 · Upatissasutta

[¶13] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶14] There Sāriputta addressed the mendicants: “Reverends, mendicants!”

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶15] “Reverend,” they replied. Sāriputta said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶16] “Just now, reverends, as I was in private retreat this thought came to mind: ‘Is there anything in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’ It occurred to me: ‘There is nothing in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’”

> Pali: “Idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘atthi nu kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’ti? Tassa mayhaṁ, āvuso, etadahosi: ‘natthi kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’”ti.

[¶17] When he said this, Venerable Ānanda said to him, “Even if the Teacher were to decay and perish? Wouldn’t that give rise to sorrow, lamentation, pain, sadness, and distress in you?”

> Pali: Evaṁ vutte, āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca: “satthupi kho te, āvuso sāriputta, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

[¶18] “Even if the Teacher were to decay and perish, that wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in me. Still, I would think: ‘Oh lord, the illustrious Teacher, so mighty and powerful, has vanished! If the Buddha was to remain for a long time, that would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.’”

> Pali: “Satthupi kho me, āvuso, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, api ca me evamassa: ‘mahesakkho vata bho satthā antarahito mahiddhiko mahānubhāvo. Sace hi bhagavā ciraṁ dīghamaddhānaṁ tiṭṭheyya tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

[¶19] “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. So even if the Teacher were to decay and perish, it wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in him.”

> Pali: Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa satthupi vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti.

[¶20] > Pali: Dutiyaṁ.

[¶21] SN 21.3 · A Mound of Salt

> Pali: SN 21.3 · Ghaṭasutta

[¶22] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶23] At that time the venerables Sāriputta and Moggallāna were staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Moggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, Sāriputta sat down to one side, and said to Mahāmoggallāna:

> Pali: Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno rājagahe viharanti veḷuvane kalandakanivāpe ekavihāre. Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahāmoggallānaṁ etadavoca:

[¶24] “Reverend Moggallāna, your faculties are so very clear, and your complexion is pure and bright. Have you spent the day in a peaceful meditation?”

> Pali: “Vippasannāni kho te, āvuso moggallāna, indriyāni; parisuddho mukhavaṇṇo pariyodāto santena nūnāyasmā mahāmoggallāno ajja vihārena vihāsī”ti.

[¶25] “Reverend, I’ve spent the day in a coarse meditation. But I have had some Dhamma talk.”

> Pali: “Oḷārikena khvāhaṁ, āvuso, ajja vihārena vihāsiṁ. Api ca me ahosi dhammī kathā”ti.

[¶26] “Who did you have a Dhamma talk with?”

> Pali: “Kena saddhiṁ panāyasmato mahāmoggallānassa ahosi dhammī kathā”ti?

[¶27] “With the Buddha.”

> Pali: “Bhagavatā kho me, āvuso, saddhiṁ ahosi dhammī kathā”ti.

[¶28] “But Reverend, the Buddha is far away. He’s staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Did you go to him with your psychic power, or did he come to you?”

> Pali: “Dūre kho, āvuso, bhagavā etarahi sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Kiṁ nu kho āyasmā mahāmoggallāno bhagavantaṁ iddhiyā upasaṅkami; udāhu bhagavā āyasmantaṁ mahāmoggallānaṁ iddhiyā upasaṅkamī”ti?

[¶29] “No reverend, I didn’t go to him with my psychic power, nor did he come to me. Rather, the Buddha cleared his clairvoyance and clairaudience toward me, and I cleared my clairvoyance and clairaudience toward him.”

> Pali: “Na khvāhaṁ, āvuso, bhagavantaṁ iddhiyā upasaṅkamiṁ; napi maṁ bhagavā iddhiyā upasaṅkami. Api ca me yāvatā bhagavā ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātu. Bhagavatopi yāvatāhaṁ ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātū”ti.

[¶30] “But what manner of Dhamma talk did you have together?”

> Pali: “Yathākathaṁ panāyasmato mahāmoggallānassa bhagavatā saddhiṁ ahosi dhammī kathā”ti?

[¶31] “Well, reverend, I said to the Buddha, ‘Sir, they speak of one who is energetic. How is an energetic person defined?’

> Pali: “Idhāhaṁ, āvuso, bhagavantaṁ etadavocaṁ: ‘āraddhavīriyo āraddhavīriyoti, bhante, vuccati. Kittāvatā nu kho, bhante, āraddhavīriyo hotī’ti?

[¶32] When I said this, the Buddha said, ‘Moggallāna, it’s when a mendicant lives with energy roused up: “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.” That’s how an individual is energetic.’

> Pali: Evaṁ vutte, maṁ, āvuso, bhagavā etadavoca: ‘idha, moggallāna, bhikkhu āraddhavīriyo viharati— kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatīti. Evaṁ kho, moggallāna, āraddhavīriyo hotī’ti.

[¶33] That’s the Dhamma talk I had together with the Buddha.”

> Pali: Evaṁ kho me, āvuso, bhagavatā saddhiṁ ahosi dhammī kathā”ti.

[¶34] “Reverend, next to Venerable Mahāmoggallāna I’m like a few pieces of gravel next to the Himalayas, the king of mountains. Venerable Mahāmoggallāna is so mighty and powerful he could, if he wished, live on for the proper lifespan.”

> Pali: “Seyyathāpi, āvuso, himavato pabbatarājassa parittā pāsāṇasakkharā yāvadeva upanikkhepanamattāya; evameva kho mayaṁ āyasmato mahāmoggallānassa yāvadeva upanikkhepanamattāya. Āyasmā hi mahāmoggallāno mahiddhiko mahānubhāvo ākaṅkhamāno kappaṁ tiṭṭheyyā”ti.

[¶35] “Reverend, next to Venerable Sāriputta I’m like a few grains of salt next to a mound of salt. Venerable Sāriputta has been commended, complimented, and praised by the Buddha:

> Pali: “Seyyathāpi, āvuso, mahatiyā loṇaghaṭāya parittā loṇasakkharāya yāvadeva upanikkhepanamattāya; evameva kho mayaṁ āyasmato sāriputtassa yāvadeva upanikkhepanamattāya. Āyasmā hi sāriputto bhagavatā anekapariyāyena thomito vaṇṇito pasattho:

[¶36] ‘Sāriputta is full of wisdom,
ethics, and peace.
Even a mendicant who has crossed over
might at best equal him.’”

> Pali: ‘Sāriputtova paññāya,
sīlena upasamena ca;
Yopi pāraṅgato bhikkhu,
etāvaparamo siyā’”ti.

[¶37] And so these two spiritual giants agreed with each other’s fine words.

> Pali: Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ sulapitaṁ samanumodiṁsūti.

[¶38] > Pali: Tatiyaṁ.

[¶39] SN 21.4 · A Junior Mendicant

> Pali: SN 21.4 · Navasutta

[¶40] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶41] Now at that time a certain junior monk, after his meal, on his return from almsround, entered his dwelling, where he adhered to passivity and silence. And he didn’t help the mendicants out when it was time to sew robes. Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: Tena kho pana samayena aññataro navo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisitvā appossukko tuṇhībhūto saṅkasāyati, na bhikkhūnaṁ veyyāvaccaṁ karoti cīvarakārasamaye. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, aññataro navo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisitvā appossukko tuṇhībhūto saṅkasāyati, na bhikkhūnaṁ veyyāvaccaṁ karoti cīvarakārasamaye”ti.

[¶42] So the Buddha addressed one of the monks, “Please, monk, in my name tell that monk that the Teacher summons him.”

> Pali: Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena taṁ bhikkhuṁ āmantehi ‘satthā taṁ, āvuso, āmantetī’”ti.

[¶43] “Yes, sir,” that monk replied. He went to that monk and said to him, “Reverend, the Teacher summons you.”

> Pali: “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “satthā taṁ, āvuso, āmantetī”ti.

[¶44] “Yes, reverend,” that monk replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: “Evamāvuso”ti kho so bhikkhu tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ bhikkhuṁ bhagavā etadavoca:

[¶45] “Is it really true, monk, that after your meal, on your return from almsround, you entered your dwelling, where you adhered to passivity and silence, and you didn’t help the mendicants out when it was time to sew robes?”

> Pali: “saccaṁ kira tvaṁ, bhikkhu, pacchābhattaṁ piṇḍapātapaṭikkanto vihāraṁ pavisitvā appossukko tuṇhībhūto saṅkasāyasi, na bhikkhūnaṁ veyyāvaccaṁ karosi cīvarakārasamaye”ti?

[¶46] “Sir, I am doing my own work.”

> Pali: “Ahampi kho, bhante, sakaṁ kiccaṁ karomī”ti.

[¶47] Then the Buddha, knowing that monk’s train of thought, addressed the mendicants: “Mendicants, don’t complain about this monk. This monk gets the four absorptions—blissful meditations in this life that belong to the higher mind—when he wants, without trouble or difficulty. He has realized the supreme culmination of the spiritual path in this very life, and lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

> Pali: Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: “mā kho tumhe, bhikkhave, etassa bhikkhuno ujjhāyittha. Eso kho, bhikkhave, bhikkhu catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶48] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶49] “Not by being slack,
or with little strength
may this be realized—extinguishment,
the release from all suffering.

> Pali: “Nayidaṁ sithilamārabbha,
nayidaṁ appena thāmasā;
Nibbānaṁ adhigantabbaṁ,
sabbadukkhappamocanaṁ.

[¶50] This young monk,
this best of men,
bears his final body,
having vanquished Māra with his legions.”

> Pali: Ayañca daharo bhikkhu,
ayamuttamapuriso;
Dhāreti antimaṁ dehaṁ,
jetvā māraṁ savāhinin”ti.

[¶51] > Pali: Catutthaṁ.

[¶52] SN 21.5 · With Sujāta

> Pali: SN 21.5 · Sujātasutta

[¶53] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶54] Then Venerable Sujāta went to the Buddha.

> Pali: Atha kho āyasmā sujāto yena bhagavā tenupasaṅkami.

[¶55] The Buddha saw him coming off in the distance, and addressed the mendicants: “This gentleman shines in both ways. He’s attractive, good-looking, lovely, of surpassing beauty. And he has realized the supreme culmination of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

> Pali: Addasā kho bhagavā āyasmantaṁ sujātaṁ dūratova āgacchantaṁ. Disvāna bhikkhū āmantesi: “ubhayenevāyaṁ, bhikkhave, kulaputto sobhati— yañca abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶56] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā …pe… satthā:

[¶57] “This mendicant truly shines.
His heart is upright,
he’s unfettered, detached,
quenched by not grasping.
He bears his final body,
having vanquished Māra with his legions.”

> Pali: “Sobhati vatāyaṁ bhikkhu,
ujubhūtena cetasā;
Vippayutto visaṁyutto,
anupādāya nibbuto;
Dhāreti antimaṁ dehaṁ,
jetvā māraṁ savāhinin”ti.

[¶58] > Pali: Pañcamaṁ.

[¶59] SN 21.6 · With Bhaddiya the Dwarf

> Pali: SN 21.6 · Lakuṇḍakabhaddiyasutta

[¶60] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶61] Then Venerable Bhaddiya the Dwarf went to the Buddha.

> Pali: Atha kho āyasmā lakuṇḍakabhaddiyo yena bhagavā tenupasaṅkami.

[¶62] The Buddha saw him coming off in the distance, and addressed the mendicants: “Mendicants, do you see this monk coming—ugly, unsightly, deformed, and despised by the mendicants?”

> Pali: Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ dūratova āgacchantaṁ. Disvāna bhikkhū āmantesi: “passatha no tumhe, bhikkhave, etaṁ bhikkhuṁ āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ bhikkhūnaṁ paribhūtarūpan”ti?

[¶63] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶64] “That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained. And he has realized the supreme culmination of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

> Pali: “Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo, na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶65] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā …pe… satthā:

[¶66] “Geese, herons, and peacocks,
elephants and spotted deer—
though their bodies are not equal,
they all fear the lion.

> Pali: “Haṁsā koñcā mayūrā ca,
hatthayo pasadā migā;
Sabbe sīhassa bhāyanti,
natthi kāyasmiṁ tulyatā.

[¶67] So it is for humans—
if a little person is wise,
they’re the truly great one,
not the fool with a good body.”

> Pali: Evameva manussesu,
daharo cepi paññavā;
So hi tattha mahā hoti,
neva bālo sarīravā”ti.

[¶68] > Pali: Chaṭṭhaṁ.

[¶69] SN 21.7 · With Visākha, Pañcāli’s Son

> Pali: SN 21.7 · Visākhasutta

[¶70] So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

[¶71] Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.

> Pali: Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.

[¶72] Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants: “Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?”

> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?

[¶73] “Sir, it was Venerable Visākha, Pañcāli’s son.”

> Pali: “Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.

[¶74] Then the Buddha said to Visākha:

> Pali: Atha kho bhagavā āyasmantaṁ visākhaṁ pañcālaputtaṁ āmantesi:

[¶75] “Good, good, Visākha! It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.”

> Pali: “sādhu sādhu, visākha, sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi …pe… atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.

[¶76] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶77] “Though an astute person is mixed up with fools,
they don’t know unless he speaks.
But when he speaks they know,
he’s teaching the state free of death.

> Pali: “Nābhāsamānaṁ jānanti,
missaṁ bālehi paṇḍitaṁ;
Bhāsamānañca jānanti,
desentaṁ amataṁ padaṁ.

[¶78] He should speak and illustrate the teaching,
holding up the banner of the seers.
Words well spoken are the seers’ banner,
for the teaching is the banner of the seers.”

> Pali: Bhāsaye jotaye dhammaṁ,
paggaṇhe isinaṁ dhajaṁ;
Subhāsitadhajā isayo,
dhammo hi isinaṁ dhajo”ti.

[¶79] > Pali: Sattamaṁ.

[¶80] SN 21.8 · With Nanda

> Pali: SN 21.8 · Nandasutta

[¶81] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶82] Then Venerable Nanda—the Buddha’s cousin on his mother’s side—dressed in nicely pressed and ironed robes, applied eyeshadow, and took a glazed bowl. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho āyasmā nando bhagavato mātucchāputto ākoṭitapaccākoṭitāni cīvarāni pārupitvā akkhīni añjetvā acchaṁ pattaṁ gahetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ nandaṁ bhagavā etadavoca:

[¶83] “Nanda, as a gentleman who has gone forth out of faith from the lay life to homelessness, it’s not appropriate for you to dress in nicely pressed and ironed robes, apply eyeshadow, and carry a glazed bowl. It’s appropriate for you to stay in the wilderness, eat only almsfood, wear rag robes, and live without concern for sensual pleasures.”

> Pali: “na kho te taṁ, nanda, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ ākoṭitapaccākoṭitāni cīvarāni pārupeyyāsi, akkhīni ca añjeyyāsi, acchañca pattaṁ dhāreyyāsi. Etaṁ kho te, nanda, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ āraññiko ca assasi, piṇḍapātiko ca paṁsukūliko ca kāmesu ca anapekkho vihareyyāsī”ti.

[¶84] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā …pe… satthā:

[¶85] “When will I see Nanda
in the wilderness, wearing rag robes,
feeding on scraps offered by strangers,
unconcerned for sensual pleasures?”

> Pali: “Kadāhaṁ nandaṁ passeyyaṁ,
āraññaṁ paṁsukūlikaṁ;
Aññātuñchena yāpentaṁ,
kāmesu anapekkhinan”ti.

[¶86] Then some time later Venerable Nanda stayed in the wilderness, ate only almsfood, wore rag robes, and lived without concern for sensual pleasures.

> Pali: Atha kho āyasmā nando aparena samayena āraññiko ca piṇḍapātiko ca paṁsukūliko ca kāmesu ca anapekkho vihāsīti.

[¶87] > Pali: Aṭṭhamaṁ.

[¶88] SN 21.9 · With Tissa

> Pali: SN 21.9 · Tissasutta

[¶89] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶90] Then Venerable Tissa—the Buddha’s cousin on his father’s side—went to the Buddha, bowed, and sat down to one side. He was miserable and sad, with tears flowing. Then the Buddha said to him:

> Pali: Atha kho āyasmā tisso bhagavato pitucchāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi dukkhī dummano assūni pavattayamāno. Atha kho bhagavā āyasmantaṁ tissaṁ etadavoca:

[¶91] “Tissa, why are you sitting there so miserable and sad, with tears flowing?”

> Pali: “kiṁ nu kho tvaṁ, tissa, ekamantaṁ nisinno dukkhī dummano assūni pavattayamāno”ti?

[¶92] “Sir, it’s because the mendicants beset me on all sides with sneering and jeering.”

> Pali: “Tathā hi pana maṁ, bhante, bhikkhū samantā vācāyasannitodakena sañjambharimakaṁsū”ti.

[¶93] “That’s because you admonish others, but don’t accept admonition yourself. As a gentleman who has gone forth out of faith from the lay life to homelessness, it’s not appropriate for you to admonish others without accepting admonition yourself. It’s appropriate for you to admonish others and accept admonition yourself.”

> Pali: “Tathāhi pana tvaṁ, tissa, vattā no ca vacanakkhamo; na kho te taṁ, tissa, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ vattā no ca vacanakkhamo. Etaṁ kho te, tissa, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa: ‘yaṁ tvaṁ vattā ca assa vacanakkhamo cā’”ti.

[¶94] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶95] “Why are you angry? Don’t be angry!
It’s better to not be angry, Tissa.
For this spiritual life is lived
in order to remove anger, conceit, and denigration.”

> Pali: “Kiṁ nu kujjhasi mā kujjhi,
Akkodho tissa te varaṁ;
Kodhamānamakkhavinayatthañhi,
Tissa brahmacariyaṁ vussatī”ti.

[¶96] > Pali: Navamaṁ.

[¶97] SN 21.10 · Senior In Name Only

> Pali: SN 21.10 · Theranāmakasutta

[¶98] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶99] Now at that time there was a certain mendicant who was Senior in name only. He lived alone and praised living alone. He entered the village for alms alone, returned alone, sat in private alone, and focussed on walking mindfully alone.

> Pali: Tena kho pana samayena aññataro bhikkhu theranāmako ekavihārī ceva hoti ekavihārassa ca vaṇṇavādī. So eko gāmaṁ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṁ adhiṭṭhāti.

[¶100] Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, there’s a certain mendicant who is Senior in name only. He lives alone and praises living alone.”

> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, aññataro bhikkhu theranāmako ekavihārī ekavihārassa ca vaṇṇavādī”ti.

[¶101] So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicant Senior that the Teacher summons him.”

> Pali: Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena theraṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso thera, āmantetī’”ti.

[¶102] “Yes, sir,” that monk replied. He went to Venerable Senior and said to him, “Reverend Senior, the Teacher summons you.”

> Pali: “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā thero tenupasaṅkami; upasaṅkamitvā āyasmantaṁ theraṁ etadavoca: “satthā taṁ, āvuso thera, āmantetī”ti.

[¶103] “Yes, reverend,” that monk replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: “Evamāvuso”ti kho āyasmā thero tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ theraṁ bhagavā etadavoca:

[¶104] “Is it really true, Senior, that you live alone and praise living alone?”

> Pali: “saccaṁ kira tvaṁ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti?

[¶105] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶106] “But in what way do you live alone and praise living alone?”

> Pali: “Yathā kathaṁ pana tvaṁ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti?

[¶107] “Well, sir, I enter the village for alms alone, return alone, sit in private alone, and focus on walking mindfully alone. That’s how I live alone and praise living alone.”

> Pali: “Idhāhaṁ, bhante, eko gāmaṁ piṇḍāya pavisāmi eko paṭikkamāmi eko raho nisīdāmi eko caṅkamaṁ adhiṭṭhāmi. Evaṁ khvāhaṁ, bhante, ekavihārī ekavihārassa ca vaṇṇavādī”ti.

[¶108] “That is a kind of living alone, I don’t deny it. But as to how living alone is fulfilled in detail, listen and apply your mind well, I will speak.”

> Pali: “Attheso, thera, ekavihāro neso natthīti vadāmi. Api ca, thera, yathā ekavihāro vitthārena paripuṇṇo hoti taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶109] “Yes, sir,” he replied.

> Pali: “Evaṁ, bhante”ti kho …pe….

[¶110] “And how, Senior, is living alone fulfilled in detail? It’s when what’s in the past is given up, what’s in the future is relinquished, and desire and greed for present incarnations is eliminated. That’s how living alone is fulfilled in detail.”

> Pali: “Kathañca, thera, ekavihāro vitthārena paripuṇṇo hoti. Idha, thera, yaṁ atītaṁ taṁ pahīnaṁ, yaṁ anāgataṁ taṁ paṭinissaṭṭhaṁ, paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto. Evaṁ kho, thera, ekavihāro vitthārena paripuṇṇo hotī”ti.

[¶111] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶112] “The vanquisher of all, knower of all, so very intelligent,
is unsullied in the midst of all things.
He’s given up all, freed in the ending of craving:
I declare that man to be one who lives alone.”

> Pali: “Sabbābhibhuṁ sabbaviduṁ sumedhaṁ,
Sabbesu dhammesu anūpalittaṁ;
Sabbañjahaṁ taṇhākkhaye vimuttaṁ,
Tamahaṁ naraṁ ekavihārīti brūmī”ti.

[¶113] > Pali: Dasamaṁ.

[¶114] SN 21.11 · With Mahākappina

> Pali: SN 21.11 · Mahākappinasutta

[¶115] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶116] Then Venerable Mahākappina went to the Buddha.

> Pali: Atha kho āyasmā mahākappino yena bhagavā tenupasaṅkami.

[¶117] The Buddha saw him coming off in the distance, and addressed the mendicants: “Mendicants, do you see that monk coming—white, thin, with a pointy nose?”

> Pali: Addasā kho bhagavā āyasmantaṁ mahākappinaṁ dūratova āgacchantaṁ. Disvāna bhikkhū āmantesi: “passatha no tumhe, bhikkhave, etaṁ bhikkhuṁ āgacchantaṁ odātakaṁ tanukaṁ tuṅganāsikan”ti?

[¶118] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶119] “That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained. And he has realized the supreme culmination of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

> Pali: “Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo. Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶120] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶121] “The aristocrat is best among people
who take clan as the standard.
But one accomplished in knowledge and conduct
is best among gods and humans.

> Pali: “Khattiyo seṭṭho janetasmiṁ,
ye gottapaṭisārino;
Vijjācaraṇasampanno,
so seṭṭho devamānuse.

[¶122] The sun blazes by day,
the moon radiates at night,
the aristocrat shines in armor,
and the brahmin shines in absorption.
But all day and all night,
the Buddha blazes with glory.”

> Pali: Divā tapati ādicco,
rattimābhāti candimā;
Sannaddho khattiyo tapati,
jhāyī tapati brāhmaṇo;
Atha sabbamahorattiṁ,
buddho tapati tejasā”ti.

[¶123] > Pali: Ekādasamaṁ.

[¶124] SN 21.12 · Companions

> Pali: SN 21.12 · Sahāyakasutta

[¶125] At Sāvatthī.

> Pali: Sāvatthiyaṁ viharati.

[¶126] Then two mendicants who were companions, protégés of Venerable Mahākappina, went to the Buddha.

> Pali: Atha kho dve bhikkhū sahāyakā āyasmato mahākappinassa saddhivihārino yena bhagavā tenupasaṅkamiṁsu.

[¶127] The Buddha saw them coming off in the distance, and addressed the mendicants: “Mendicants, do you see those monks coming who are companions, protégés of Venerable Mahākappina?”

> Pali: Addasā kho bhagavā te bhikkhū dūratova āgacchante. Disvāna bhikkhū āmantesi: “passatha no tumhe, bhikkhave, ete bhikkhū sahāyake āgacchante kappinassa saddhivihārino”ti?

[¶128] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶129] “Those mendicants are very mighty and powerful. It’s not easy to find an attainment that they have not already attained. And they’ve realized the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

> Pali: “Ete kho te bhikkhū mahiddhikā mahānubhāvā. Na ca sā samāpatti sulabharūpā, yā tehi bhikkhūhi asamāpannapubbā. Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶130] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶131] “These companion mendicants
have been together for a long time.
The true teaching has brought them together,
the teaching proclaimed by the Buddha.

> Pali: “Sahāyāvatime bhikkhū,
cirarattaṁ sametikā;
Sameti nesaṁ saddhammo,
dhamme buddhappavedite.

[¶132] They’ve been well trained by Kappina
in the teaching proclaimed by the Noble One.
They bear their final body,
having vanquished Māra with his legions.”

> Pali: Suvinītā kappinena,
dhamme ariyappavedite;
Dhārenti antimaṁ dehaṁ,
jetvā māraṁ savāhinin”ti.

[¶133] > Pali: Dvādasamaṁ.

[¶134] > Pali: Bhikkhuvaggo paṭhamo.

[¶135] > Pali: Tassuddānaṁ

[¶136] > Pali: Kolito upatisso ca,
ghaṭo cāpi pavuccati;
Navo sujāto bhaddi ca,
visākho nando tisso ca;
Theranāmo ca kappino,
sahāyena ca dvādasāti.

[¶137] The Linked Discourses on monks are complete.

> Pali: Bhikkhusaṁyuttaṁ samattaṁ.

[¶138] > Pali: Nidānavaggo dutiyo.

[¶139] > Pali: Tassuddānaṁ

[¶140] > Pali: Nidānābhisamayadhātu,
anamataggena kassapaṁ;
Sakkārarāhulalakkhaṇo,
opammabhikkhunā vaggo.
Dutiyo tena pavuccatīti.

[¶141] The Book of Causality is finished.

> Pali: Nidānavaggasaṁyuttapāḷi niṭṭhitā.