---
title: "Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
url: https://scriptura.si/works/pali-samyutta-nikaya-3/
cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-3/"
---

# Linked Discourses III: The Aggregates · Saṁyutta Nikāya · Khandhavagga

*The Buddha, tr. Bhikkhu Sujato*

Form, feeling, perception, choices and consciousness: the five aggregates, and the teaching of not-self.

> 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. [Nakula’s Father · SN 22.1–22.6](https://scriptura.si/works/pali-samyutta-nikaya-3/1.md)
2. [Nakula’s Father · SN 22.7–22.11](https://scriptura.si/works/pali-samyutta-nikaya-3/2.md)
3. [Impermanence · SN 22.12–22.21](https://scriptura.si/works/pali-samyutta-nikaya-3/3.md)
4. [The Burden · SN 22.22–22.32](https://scriptura.si/works/pali-samyutta-nikaya-3/4.md)
5. [It’s Not Yours · SN 22.33–22.41](https://scriptura.si/works/pali-samyutta-nikaya-3/5.md)
6. [Be Your Own Island · SN 22.43–22.51](https://scriptura.si/works/pali-samyutta-nikaya-3/6.md)
7. [Involvement · SN 22.53–22.59](https://scriptura.si/works/pali-samyutta-nikaya-3/7.md)
8. [Involvement · SN 22.60–22.62](https://scriptura.si/works/pali-samyutta-nikaya-3/8.md)
9. [The Perfected Ones · SN 22.63–22.72](https://scriptura.si/works/pali-samyutta-nikaya-3/9.md)
10. [Bitable · SN 22.73–22.80](https://scriptura.si/works/pali-samyutta-nikaya-3/10.md)
11. [Bitable · SN 22.81–22.82](https://scriptura.si/works/pali-samyutta-nikaya-3/11.md)
12. [Senior Mendicants · SN 22.83–22.86](https://scriptura.si/works/pali-samyutta-nikaya-3/12.md)
13. [Senior Mendicants · SN 22.87–22.89](https://scriptura.si/works/pali-samyutta-nikaya-3/13.md)
14. [Senior Mendicants · SN 22.90–22.92](https://scriptura.si/works/pali-samyutta-nikaya-3/14.md)
15. [Flowers · SN 22.93–22.100](https://scriptura.si/works/pali-samyutta-nikaya-3/15.md)
16. [Flowers · SN 22.101–22.102](https://scriptura.si/works/pali-samyutta-nikaya-3/16.md)
17. [Ends · SN 22.103–22.112](https://scriptura.si/works/pali-samyutta-nikaya-3/17.md)
18. [A Dhamma speaker · SN 22.113–22.125](https://scriptura.si/works/pali-samyutta-nikaya-3/18.md)
19. [Ignorance · SN 22.126–22.135](https://scriptura.si/works/pali-samyutta-nikaya-3/19.md)
20. [Burning Chaff · SN 22.136–22.148](https://scriptura.si/works/pali-samyutta-nikaya-3/20.md)
21. [Views · SN 22.150–22.159](https://scriptura.si/works/pali-samyutta-nikaya-3/21.md)
22. [About Māra · SN 23.1–23.10](https://scriptura.si/works/pali-samyutta-nikaya-3/22.md)
23. [About Māra (2nd) · SN 23.11–23.22](https://scriptura.si/works/pali-samyutta-nikaya-3/23.md)
24. [Appeals · SN 23.23–33–23.34](https://scriptura.si/works/pali-samyutta-nikaya-3/24.md)
25. [Eleven Discourses on Māra, Etc. · SN 23.35–23.45](https://scriptura.si/works/pali-samyutta-nikaya-3/25.md)
26. [Sitting Close · SN 23.46](https://scriptura.si/works/pali-samyutta-nikaya-3/26.md)
27. [Stream-Entry · SN 24.1–24.18](https://scriptura.si/works/pali-samyutta-nikaya-3/27.md)
28. [The Second Round · SN 24.19–24.43](https://scriptura.si/works/pali-samyutta-nikaya-3/28.md)
29. [The Third Round · SN 24.45–24.70](https://scriptura.si/works/pali-samyutta-nikaya-3/29.md)
30. [The Fourth Round · SN 24.71–24.96](https://scriptura.si/works/pali-samyutta-nikaya-3/30.md)
31. [The Eye · SN 25.1–25.10](https://scriptura.si/works/pali-samyutta-nikaya-3/31.md)
32. [Arising · SN 26.1–26.10](https://scriptura.si/works/pali-samyutta-nikaya-3/32.md)
33. [Corruptions · SN 27.1–27.10](https://scriptura.si/works/pali-samyutta-nikaya-3/33.md)
34. [With Sāriputta · SN 28.1–28.10](https://scriptura.si/works/pali-samyutta-nikaya-3/34.md)
35. [Dragons · SN 29.1–29.21–50](https://scriptura.si/works/pali-samyutta-nikaya-3/35.md)
36. [Phoenixes · SN 30.1–30.7–16](https://scriptura.si/works/pali-samyutta-nikaya-3/36.md)
37. [Centaurs · SN 31.1–31.23–112](https://scriptura.si/works/pali-samyutta-nikaya-3/37.md)
38. [Gods of the Thunderclouds · SN 32.1–32.57](https://scriptura.si/works/pali-samyutta-nikaya-3/38.md)
39. [With Vacchagotta · SN 33.1–33.6–10](https://scriptura.si/works/pali-samyutta-nikaya-3/39.md)
40. [Five Discourses on Not Comprehending Form, Etc. · SN 33.11–33.14](https://scriptura.si/works/pali-samyutta-nikaya-3/40.md)
41. [Five Discourses on Not Understanding Form, Etc. · SN 33.16–33.19](https://scriptura.si/works/pali-samyutta-nikaya-3/41.md)
42. [With Vacchagotta · SN 33.21–25–33.46–50](https://scriptura.si/works/pali-samyutta-nikaya-3/42.md)
43. [Four Discourses on Not Directly Experiencing Form, Etc. · SN 33.51–33.53](https://scriptura.si/works/pali-samyutta-nikaya-3/43.md)
44. [Absorption · SN 34.1–34.55](https://scriptura.si/works/pali-samyutta-nikaya-3/44.md)

## 1. Nakula’s Father · SN 22.1–22.6

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/1/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/1/#p-N

[¶0] SN 22.1 · Nakula’s Father

> Pali: SN 22.1 · Nakulapitusutta

[¶1] So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.

[¶2] Then the householder Nakula’s father went up to the Buddha, bowed, sat down to one side, and said to him:

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

[¶3] “Sir, I’m an old man, elderly and senior. I’m advanced in years and have reached the final stage of life. My body is ailing and I’m constantly unwell. I hardly ever get to see the esteemed mendicants. May the Buddha please advise me and instruct me. It will be for my lasting welfare and happiness.”

> Pali: “Ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ. Ovadatu maṁ, bhante, bhagavā; anusāsatu maṁ, bhante, bhagavā; yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.

[¶4] “That’s so true, householder! That’s so true, householder! For this body is ailing, swaddled in its shell. If anyone dragging around this body claimed to be healthy even for an hour, what is that but foolishness?

> Pali: “Evametaṁ, gahapati, evametaṁ, gahapati. Āturo hāyaṁ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā?

[¶5] So you should train like this: ‘Though my body is ailing, my mind will be healthy.’ That’s how you should train.”

> Pali: Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘āturakāyassa me sato cittaṁ anāturaṁ bhavissatī’ti. Evañhi te, gahapati, sikkhitabban”ti.

[¶6] And then the householder Nakula’s father approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, bowed, and sat down to one side. Sāriputta said to him:

> Pali: Atha kho nakulapitā gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nakulapitaraṁ gahapatiṁ āyasmā sāriputto etadavoca:

[¶7] “Householder, your faculties are so very clear, and your complexion is pure and bright. Did you get to hear a Dhamma talk in the Buddha’s presence today?”

> Pali: “vippasannāni kho te, gahapati, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Alattha no ajja bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti?

[¶8] “What else, sir, could it be? Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk.”

> Pali: “Kathañhi no siyā, bhante. Idānāhaṁ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.

[¶9] “But with what kind of ambrosial Dhamma talk did the Buddha anoint you?”

> Pali: “Yathā kathaṁ pana tvaṁ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti?

[¶10] So Nakula’s father told Sāriputta all that had happened, and said, “That’s the ambrosial Dhamma talk with which I was anointed by the Buddha.”

> Pali: “Idhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno khvāhaṁ, bhante, bhagavantaṁ etadavocaṁ: ‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṁ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṁ. Ovadatu maṁ, bhante, bhagavā; anusāsatu maṁ, bhante, bhagavā; yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti. Evaṁ vutte, maṁ, bhante, bhagavā etadavoca: ‘evametaṁ, gahapati, evametaṁ, gahapati. Āturo hāyaṁ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya, kimaññatra bālyā? Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ— āturakāyassa me sato cittaṁ anāturaṁ bhavissatīti. Evañhi te, gahapati, sikkhitabban’ti. Evaṁ khvāhaṁ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.

[¶11] “But didn’t you feel the need to ask the Buddha the further question: ‘Sir, how do you define someone ailing in body and ailing in mind, and someone ailing in body and healthy in mind’?”

> Pali: “Na hi pana taṁ, gahapati, paṭibhāsi bhagavantaṁ uttariṁ paṭipucchituṁ: ‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’”ti?

[¶12] “Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this.”

> Pali: “Dūratopi kho mayaṁ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti.

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

> Pali: “Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶14] “Yes, sir,” replied Nakula’s father. Sāriputta said this:

> Pali: “Evaṁ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca:

[¶15] “And how is one ailing in body and ailing in mind? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the qualities of a noble one. They’ve not seen true persons, and are neither skilled nor trained in the qualities of a true person. They regard form as self, self as having form, form in self, or self in form. They’re obsessed with the thought: ‘I am form, form is mine!’ But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: “Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca? Idha, gahapati, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. ‘Ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶16] They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They’re obsessed with the thought: ‘I am feeling, feeling is mine!’ But that feeling of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ. ‘Ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶17] They regard perception as self, self as having perception, perception in self, or self in perception. They’re obsessed with the thought: ‘I am perception, perception is mine!’ But that perception of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: Saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ; attani vā saññaṁ, saññāya vā attānaṁ. ‘Ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶18] They regard choices as self, self as having choices, choices in self, or self in choices. They’re obsessed with the thought: ‘I am choices, choices are mine!’ But those choices of theirs decay and perish, which gives rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: Saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ. ‘Ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶19] They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They’re obsessed with the thought: ‘I am consciousness, consciousness is mine!’ But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. ‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶20] That’s how one is ailing in body and ailing in mind.

> Pali: Evaṁ kho, gahapati, āturakāyo ceva hoti āturacitto ca.

[¶21] And how is one ailing in body and healthy in mind? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They’re not obsessed with the thought: ‘I am form, form is mine!’ So when that form of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto? Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. ‘Ahaṁ rūpaṁ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ rūpaṁ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶22] They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They’re not obsessed with the thought: ‘I am feeling, feeling is mine!’ So when that feeling of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: Na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ. ‘Ahaṁ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶23] They don’t regard perception as self, self as having perception, perception in self, or self in perception. They’re not obsessed with the thought: ‘I am perception, perception is mine!’ So when that perception of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: Na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ; na attani vā saññaṁ, na saññāya vā attānaṁ. ‘Ahaṁ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶24] They don’t regard choices as self, self as having choices, choices in self, or self in choices. They’re not obsessed with the thought: ‘I am choices, choices are mine!’ So when those choices of theirs decay and perish, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: Na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ. ‘Ahaṁ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶25] They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They’re not obsessed with the thought: ‘I am consciousness, consciousness is mine!’ So when that consciousness of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. ‘Ahaṁ viññāṇaṁ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṁ viññāṇaṁ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶26] That’s how an individual is ailing in body and healthy in mind.”

> Pali: Evaṁ kho, gahapati, āturakāyo hoti no ca āturacitto”ti.

[¶27] That is what Venerable Sāriputta said. Satisfied, Nakula’s father approved what Sāriputta said.

> Pali: Idamavoca āyasmā sāriputto. Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṁ abhinandīti.

[¶28] > Pali: Paṭhamaṁ.

[¶29] SN 22.2 · At Devadaha

> Pali: SN 22.2 · Devadahasutta

[¶30] So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Devadaha.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo.

[¶31] Then several mendicants who were heading for the west went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, we wish to go to a western land to take up residence there.”

> Pali: Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “icchāma mayaṁ, bhante, pacchābhūmaṁ janapadaṁ gantuṁ, pacchābhūme janapade nivāsaṁ kappetun”ti.

[¶32] “But mendicants, have you taken leave of Sāriputta?”

> Pali: “Apalokito pana vo, bhikkhave, sāriputto”ti?

[¶33] “No, sir, we haven’t.”

> Pali: “Na kho no, bhante, apalokito āyasmā sāriputto”ti.

[¶34] “You should take leave of Sāriputta. He’s astute, and supports his spiritual companions, the mendicants.”

> Pali: “Apaloketha, bhikkhave, sāriputtaṁ. Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṁ anuggāhako sabrahmacārīnan”ti.

[¶35] “Yes, sir,” they replied.

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

[¶36] Now at that time Venerable Sāriputta was sitting not far from the Buddha in a clump of golden shower trees. And then those mendicants approved and agreed with what the Buddha said. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right. Then they went up to Venerable Sāriputta, and exchanged greetings with him.

> Pali: Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṁ eḷagalāgumbe nisinno hoti. Atha kho te bhikkhū bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodiṁsu.

[¶37] When the greetings and polite conversation were over, they sat down to one side and said to him, “Reverend Sāriputta, we wish to go to a western land to take up residence there. We have taken leave of the Teacher.”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ sāriputtaṁ etadavocuṁ: “icchāma mayaṁ, āvuso sāriputta, pacchābhūmaṁ janapadaṁ gantuṁ, pacchābhūme janapade nivāsaṁ kappetuṁ. Apalokito no satthā”ti.

[¶38] “Reverends, there are those who question a mendicant who has gone abroad— astute aristocrats, brahmins, householders, and ascetics— for astute people are inquisitive: ‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, applied the mind, and remembered the teachings, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with the teaching, with no legitimate grounds for rebuttal and criticism.”

> Pali: “Santi hāvuso, nānāverajjagataṁ bhikkhuṁ pañhaṁ pucchitāro— khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṁsakā: ‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti, kacci vo āyasmantānaṁ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṁ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṁ byākareyyātha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?

[¶39] “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this.”

> Pali: “Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti.

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

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

[¶41] “Yes, reverend,” they replied. Sāriputta said this:

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶42] “Reverends, there are those who question a mendicant who has gone abroad— astute aristocrats, brahmins, householders, and ascetics— for astute people are inquisitive: ‘But what does the venerables’ Teacher teach? What does he explain?’ When questioned like this, reverends, you should answer: ‘Reverend, our Teacher explained the removal of desire and lust.’

> Pali: “Santi hāvuso, nānāverajjagataṁ bhikkhuṁ pañhaṁ pucchitāro— khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṁsakā: ‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti? Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: ‘chandarāgavinayakkhāyī kho no, āvuso, satthā’ti.

[¶43] When you answer like this, such astute people may inquire further: ‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’ When questioned like this, reverends, you should answer: ‘Our teacher explains the removal of desire and lust for form, feeling, perception, choices, and consciousness.’

> Pali: Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro— khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṁsakā: ‘kismiṁ panāyasmantānaṁ chandarāgavinayakkhāyī satthā’ti? Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: ‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā, vedanāya … saññāya … saṅkhāresu … viññāṇe chandarāgavinayakkhāyī satthā’ti.

[¶44] When you answer like this, such astute people may inquire further: ‘But what drawback has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. If you’re not free of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’

> Pali: Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro— khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṁsakā: ‘kiṁ panāyasmantānaṁ ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya … saññāya … saṅkhāresu … viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: ‘rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya … saññāya … saṅkhāresu avigatarāgassa …pe… avigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṁ kho no, āvuso, ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya … saññāya … saṅkhāresu … viññāṇe chandarāgavinayakkhāyī satthā’ti.

[¶45] When you answer like this, such astute people may inquire further: ‘But what benefit has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, reverends, you should answer: ‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. If you are rid of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’

> Pali: Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro— khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṁsakā: ‘kiṁ panāyasmantānaṁ ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya … saññāya … saṅkhāresu … viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: ‘rūpe kho, āvuso, vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya … saññāya … saṅkhāresu vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṁ kho no, āvuso, ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya … saññāya … saṅkhāresu … viññāṇe chandarāgavinayakkhāyī satthā’ti.

[¶46] If those who acquired and kept unskillful qualities were to live happily in the present life, free of distress, anguish, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful qualities. But since those who acquire and keep unskillful qualities live unhappily in the present life, full of distress, anguish, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful qualities.

> Pali: Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, nayidaṁ bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeyya. Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeti.

[¶47] If those who embraced and kept skillful qualities were to live unhappily in the present life, full of distress, anguish, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise embracing skillful qualities. But since those who embrace and keep skillful qualities live happily in the present life, free of distress, anguish, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises embracing skillful qualities.”

> Pali: Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, nayidaṁ bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇeyya. Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī”ti.

[¶48] That is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said.

> Pali: Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.

[¶49] > Pali: Dutiyaṁ.

[¶50] SN 22.3 · With Hāliddikāni

> Pali: SN 22.3 · Hāliddikānisutta

[¶51] So I have heard. At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.

[¶52] Then the householder Hāliddikāni went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, “Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of Māgandiya’:

> Pali: Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho hāliddikāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca: “vuttamidaṁ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:

[¶53] ‘After leaving their bastion to migrate without abode,
a sage doesn’t get close to anyone in town.
Rid of sensual pleasures, not expecting,
they wouldn’t get in arguments with people.’

> Pali: ‘Okaṁ pahāya aniketasārī,
Gāme akubbaṁ muni santhavāni;
Kāmehi ritto apurakkharāno,
Kathaṁ na viggayha janena kayirā’ti.

[¶54] How should we see the detailed meaning of the Buddha’s brief statement?”

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

[¶55] “Householder, the form element is a bastion for consciousness. One whose consciousness is shackled by greed for the form element is called a migrant going from bastion to bastion. The feeling element is a bastion for consciousness. One whose consciousness is shackled to greed for the feeling element is called a migrant going from bastion to bastion. The perception element is a bastion for consciousness. One whose consciousness is shackled to greed for the perception element is called a migrant going from bastion to bastion. The choices element is a bastion for consciousness. One whose consciousness is shackled to greed for the choices element is called a migrant going from bastion to bastion. That’s how one is a migrant going from bastion to bastion.

> Pali: “Rūpadhātu kho, gahapati, viññāṇassa oko. Rūpadhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. Vedanādhātu kho, gahapati, viññāṇassa oko. Vedanādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. Saññādhātu kho, gahapati, viññāṇassa oko. Saññādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. Saṅkhāradhātu kho, gahapati, viññāṇassa oko. Saṅkhāradhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. Evaṁ kho, gahapati, okasārī hoti.

[¶56] And how is one a migrant with no bastion? The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant with no bastion. The Realized One has given up any desire, greed, relishing, and craving for the feeling element … the perception element … the choices element … the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant with no bastion. That’s how one is a migrant with no bastion.

> Pali: Kathañca, gahapati, anokasārī hoti? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Vedanādhātuyā kho, gahapati … saññādhātuyā kho, gahapati … saṅkhāradhātuyā kho, gahapati … viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Evaṁ kho, gahapati, anokasārī hoti.

[¶57] And how is one a migrant going from abode to abode? Shackled to chasing the abodes that are the features of sights, one is called a migrant going from abode to abode. Shackled to chasing the abodes that are the features of sounds … smells … tastes … touches … thoughts, one is called a migrant going from abode to abode. That’s how one is a migrant going from abode to abode.

> Pali: Kathañca, gahapati, niketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Saddanimitta …pe… gandhanimitta … rasanimitta … phoṭṭhabbanimitta … dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Evaṁ kho, gahapati, niketasārī hoti.

[¶58] And how is one a migrant without abode? The Realized One has given up being shackled to chasing the abodes that are the features of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant without abode. The Realized One has given up being shackled to chasing the abodes that are the features of sounds … smells … tastes … touches … ideas. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s why the Realized One is called a migrant without abode. That’s how one is a migrant without abode.

> Pali: Kathañca, gahapati, aniketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Saddanimitta … gandhanimitta … rasanimitta … phoṭṭhabbanimitta … dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Evaṁ kho, gahapati, aniketasārī hoti.

[¶59] And how does one get close to people in town? It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting themselves involved in their business. That’s how one gets close to people in town.

> Pali: Kathañca, gahapati, gāme santhavajāto hoti? Idha, gahapati, ekacco gihīhi saṁsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati. Evaṁ kho, gahapati, gāme santhavajāto hoti.

[¶60] And how does one not get close to people in town? It’s when a mendicant doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting themselves involved in their business. That’s how one doesn’t get close to people in town.

> Pali: Kathañca, gahapati, gāme na santhavajāto hoti? Idha, gahapati, bhikkhu gihīhi asaṁsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṁ āpajjati. Evaṁ kho, gahapati, gāme na santhavajāto hoti.

[¶61] And how is one not rid of sensual pleasures? It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That’s how one is not rid of sensual pleasures.

> Pali: Kathañca, gahapati, kāmehi aritto hoti? Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Evaṁ kho, gahapati, kāmehi aritto hoti.

[¶62] And how is one rid of sensual pleasures? It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. That’s how one is rid of sensual pleasures.

> Pali: Kathañca, gahapati, kāmehi ritto hoti? Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Evaṁ kho, gahapati, kāmehi ritto hoti.

[¶63] And how is one expecting? It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how one is expecting.

> Pali: Kathañca, gahapati, purakkharāno hoti? Idha, gahapati, ekaccassa evaṁ hoti: ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. Evaṁ kho, gahapati, purakkharāno hoti.

[¶64] And how is one not expecting? It’s when someone doesn’t think: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how one is not expecting.

> Pali: Kathañca, gahapati, apurakkharāno hoti? Idha, gahapati, ekaccassa na evaṁ hoti: ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. Evaṁ kho, gahapati, apurakkharāno hoti.

[¶65] And how does one argue with people? It’s when someone takes part in this sort of discussion: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ That’s how one argues with people.

> Pali: Kathañca, gahapati, kathaṁ viggayha janena kattā hoti? Idha, gahapati, ekacco evarūpiṁ kathaṁ kattā hoti: ‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi; ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṁ pacchā avaca; pacchā vacanīyaṁ pure avaca. Sahitaṁ me, asahitaṁ te. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. Evaṁ kho, gahapati, kathaṁ viggayha janena kattā hoti.

[¶66] And how does one not argue with people? It’s when a mendicant doesn’t take part in this sort of discussion: ‘You don’t understand this teaching and training … get yourself out of this—if you can!’ That’s how one doesn’t argue with people.

> Pali: Kathañca, gahapati, kathaṁ na viggayha janena kattā hoti? Idha, gahapati, bhikkhu na evarūpiṁ kathaṁ kattā hoti: ‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī’ti. Evaṁ kho, gahapati, kathaṁ na viggayha janena kattā hoti.

[¶67] So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in the Chapter of the Eights, in ‘The Questions of Māgandiya’:

> Pali: Iti kho, gahapati, yaṁ taṁ vuttaṁ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:

[¶68] ‘After leaving their bastion to migrate without abode,
a sage doesn’t get close to anyone in town.
Rid of sensual pleasures, not expecting,
they wouldn’t get in arguments with people.’”

> Pali: ‘Okaṁ pahāya aniketasārī,
Gāme akubbaṁ munisanthavāni;
Kāmehi ritto apurakkharāno,
Kathaṁ na viggayha janena kayirā’ti.

[¶69] > Pali: Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.

[¶70] > Pali: Tatiyaṁ.

[¶71] SN 22.4 · Hāliddikāni (2nd)

> Pali: SN 22.4 · Dutiyahāliddikānisutta

[¶72] So I have heard. At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.

[¶73] Then the householder Hāliddikāni went up to Venerable Mahākaccāna … and asked him, “Sir, this was said by the Buddha in ‘The Questions of Sakka’: ‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’

> Pali: Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno …pe… ekamantaṁ nisinno kho hāliddikāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca: “vuttamidaṁ, bhante, bhagavatā sakkapañhe: ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.

[¶74] How should we see the detailed meaning of the Buddha’s brief statement?”

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

[¶75] “Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.

> Pali: “Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati.

[¶76] Consider any desire, greed, relishing, and craving for the feeling element … the perception element … the choices element … the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.

> Pali: Vedanādhātuyā kho, gahapati … saññādhātuyā kho, gahapati … saṅkhāradhātuyā kho, gahapati … viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati.

[¶77] So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Questions of Sakka’: ‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’”

> Pali: Iti kho, gahapati, yaṁ taṁ vuttaṁ bhagavatā sakkapañhe: ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.

[¶78] > Pali: Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.

[¶79] > Pali: Catutthaṁ.

[¶80] SN 22.5 · Development of Immersion

> Pali: SN 22.5 · Samādhisutta

[¶81] So I have heard. At Sāvatthī.

> Pali: Evaṁ me sutaṁ— …pe… sāvatthiyaṁ …

[¶82] > Pali: tatra kho …pe… etadavoca:

[¶83] “Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand? The origin and ending of form, feeling, perception, choices, and consciousness.

> Pali: “samādhiṁ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca.

[¶84] And what is the origin of form, feeling, perception, choices, and consciousness? It’s when a mendicant approves, welcomes, and keeps clinging.

> Pali: Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṁ samudayo, ko viññāṇassa samudayo? Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.

[¶85] What do they approve, welcome, and keep clinging to? They approve, welcome, and keep clinging to form. This gives rise to relishing. Relishing forms is grasping. Their 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: Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati? Rūpaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rūpaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā rūpe nandī tadupādānaṁ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶86] They approve, welcome, and keep clinging to feeling … perception … choices … consciousness. This gives rise to relishing. Relishing consciousness is grasping. Their grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. That is how this entire mass of suffering originates.

> Pali: Vedanaṁ abhinandati …pe… saññaṁ abhinandati … saṅkhāre abhinandati … viññāṇaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa viññāṇaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā viññāṇe nandī tadupādānaṁ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

[¶87] This is the origin of form, feeling, perception, choices, and consciousness.

> Pali: Ayaṁ, bhikkhave, rūpassa samudayo; ayaṁ vedanāya samudayo; ayaṁ saññāya samudayo; ayaṁ saṅkhārānaṁ samudayo; ayaṁ viññāṇassa samudayo.

[¶88] And what is the ending of form, feeling, perception, choices, and consciousness?

> Pali: Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya … ko saññāya … ko saṅkhārānaṁ … ko viññāṇassa atthaṅgamo?

[¶89] It’s when a mendicant doesn’t approve, welcome, or keep clinging.

> Pali: Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.

[¶90] What don’t they approve, welcome, or keep clinging to? They don’t approve, welcome, or keep clinging to form. As a result, relishing of form ceases. When that relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. … That is how this entire mass of suffering ceases.

> Pali: Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati? Rūpaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rūpaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

[¶91] They don’t approve, welcome, or keep clinging to feeling … perception … choices … consciousness. As a result, relishing of consciousness ceases. When that relishing ceases, grasping ceases. … That is how this entire mass of suffering ceases.

> Pali: Vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāya nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Saññaṁ nābhinandati …pe… saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Viññāṇaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa viññāṇaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

[¶92] This is the ending of form, feeling, perception, choices, and consciousness.”

> Pali: Ayaṁ, bhikkhave, rūpassa atthaṅgamo, ayaṁ vedanāya atthaṅgamo, ayaṁ saññāya atthaṅgamo, ayaṁ saṅkhārānaṁ atthaṅgamo, ayaṁ viññāṇassa atthaṅgamo”ti.

[¶93] > Pali: Pañcamaṁ.

[¶94] SN 22.6 · Retreat

> Pali: SN 22.6 · Paṭisallāṇasutta

[¶95] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶96] “Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand? The origin and disappearance of form, feeling, perception, choices, and consciousness. …”

> Pali: “Paṭisallāṇe, bhikkhave, yogamāpajjatha. Paṭisallīṇo, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca …pe…

[¶97] (Tell in full as in the previous discourse.)

> Pali: (yathā paṭhamasutte tathā vitthāretabbo.)

[¶98] > Pali: Chaṭṭhaṁ.

## 2. Nakula’s Father · SN 22.7–22.11

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

[¶0] SN 22.7 · Anxiety Because of Grasping

> Pali: SN 22.7 · Upādāparitassanāsutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and apply your mind well, I will speak.”

> Pali: “Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. 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 how does grasping lead to anxiety? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. But that form of theirs decays and perishes, and consciousness latches on to the perishing of form. Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles. So they become frightened, worried, concerned, and anxious because of grasping.

> Pali: “Kathañca, bhikkhave, upādāparitassanā hoti? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

[¶5] They regard feeling as self …

> Pali: Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

[¶6] They regard perception as self …

> Pali: Saññaṁ attato samanupassati …pe…

[¶7] They regard choices as self …

> Pali: saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ; attani vā saṅkhāre, saṅkhāresu vā attānaṁ. Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

[¶8] They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But that consciousness of theirs decays and perishes, and consciousness latches on to the perishing of consciousness. Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles. So they become frightened, worried, concerned, and anxious because of grasping. That’s how grasping leads to anxiety.

> Pali: Viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. Evaṁ kho, bhikkhave, upādāparitassanā hoti.

[¶9] And how does not grasping lead to freedom from anxiety? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. When that form of theirs decays and perishes, consciousness doesn’t latch on to the perishing of form. Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy their mind. So they don’t become frightened, worried, concerned, or anxious because of grasping.

> Pali: Kathañca, bhikkhave, anupādāaparitassanā hoti? Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

[¶10] They don’t regard feeling as self …

> Pali: Na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ; na attani vā vedanaṁ, na vedanāya vā attānaṁ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

[¶11] They don’t regard perception as self …

> Pali: Na saññaṁ …pe… na saṅkhāre attato samanupassati,

[¶12] They don’t regard choices as self …

> Pali: na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ. na saṅkhāravantaṁ vā attānaṁ; Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

[¶13] They don’t regard consciousness as self … When that consciousness of theirs decays and perishes, consciousness doesn’t latch on to the perishing of consciousness. Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy their mind. So they don’t become frightened, worried, concerned, or anxious because of grasping. That’s how not grasping leads to freedom from anxiety.”

> Pali: Na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ …pe… tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti. Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. Evaṁ kho, bhikkhave, anupādā aparitassanaṁ hotī”ti.

[¶14] > Pali: Sattamaṁ.

[¶15] SN 22.8 · Anxiety Because of Grasping (2nd)

> Pali: SN 22.8 · Dutiyaupādāparitassanāsutta

[¶16] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶17] “Mendicants, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. Listen and apply your mind well, I will speak. And how does grasping lead to anxiety? It’s when an unlearned ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling … perception … choices … consciousness like this: ‘This is mine, I am this, this is my self.’ But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress. That’s how grasping leads to anxiety.

> Pali: “Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṁ suṇātha …pe… kathañca, bhikkhave, upādāparitassanā hoti? Idha, bhikkhave, assutavā puthujjano rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṁ etaṁ mama …pe… saññaṁ etaṁ mama … saṅkhāre etaṁ mama … viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṁ kho, bhikkhave, upādāparitassanā hoti.

[¶18] And how does not grasping lead to freedom from anxiety? It’s when a learned noble disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’ When that form of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. They regard feeling … perception … choices … consciousness like this: ‘This is not mine, I am not this, this is not my self.’ When that consciousness of theirs decays and perishes, it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. That’s how not grasping leads to freedom from anxiety.”

> Pali: Kathañca, bhikkhave, anupādāaparitassanā hoti? Idha, bhikkhave, sutavā ariyasāvako rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṁ rūpaṁ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṁ netaṁ mama … saññaṁ netaṁ mama … saṅkhāre netaṁ mama … viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṁ viññāṇaṁ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṁ kho, bhikkhave, anupādāaparitassanā hotī”ti.

[¶19] > Pali: Aṭṭhamaṁ.

[¶20] SN 22.9 · Impermanence in the Three Times

> Pali: SN 22.9 · Kālattayaaniccasutta

[¶21] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶22] “Mendicants, form of the past and future is impermanent, let alone the present.

> Pali: “Rūpaṁ, bhikkhave, aniccaṁ atītānāgataṁ; ko pana vādo paccuppannassa.

[¶23] Seeing this, a learned noble disciple is not concerned with past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti; anāgataṁ rūpaṁ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

[¶24] Feeling …

> Pali: Vedanā aniccā …pe…

[¶25] Perception …

> Pali: saññā aniccā …

[¶26] Choices …

> Pali: saṅkhārā aniccā atītānāgatā; ko pana vādo paccuppannānaṁ.

[¶27] Consciousness of the past and future is impermanent, let alone the present.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti; anāgate saṅkhāre nābhinandati; paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti. Viññāṇaṁ aniccaṁ atītānāgataṁ; ko pana vādo paccuppannassa.

[¶28] Seeing this, a learned noble disciple is not concerned with past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.”

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti; anāgataṁ viññāṇaṁ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.

[¶29] > Pali: Navamaṁ.

[¶30] SN 22.10 · Suffering in the Three Times

> Pali: SN 22.10 · Kālattayadukkhasutta

[¶31] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶32] “Mendicants, form of the past and future is suffering, let alone the present.

> Pali: “Rūpaṁ, bhikkhave, dukkhaṁ atītānāgataṁ; ko pana vādo paccuppannassa.

[¶33] Seeing this, a learned noble disciple is not concerned with past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti; anāgataṁ rūpaṁ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

[¶34] Feeling …

> Pali: Vedanā dukkhā …

[¶35] Perception …

> Pali: saññā dukkhā …

[¶36] Choices …

> Pali: saṅkhārā dukkhā …

[¶37] Consciousness of the past and future is suffering, let alone the present.

> Pali: viññāṇaṁ dukkhaṁ atītānāgataṁ; ko pana vādo paccuppannassa.

[¶38] Seeing this, a learned noble disciple is not concerned with past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.”

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti; anāgataṁ viññāṇaṁ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.

[¶39] > Pali: Dasamaṁ.

[¶40] SN 22.11 · Not-Self in the Three Times

> Pali: SN 22.11 · Kālattayaanattasutta

[¶41] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶42] “Mendicants, form of the past and future is not-self, let alone the present.

> Pali: “Rūpaṁ, bhikkhave, anattā atītānāgataṁ; ko pana vādo paccuppannassa.

[¶43] Seeing this, a learned noble disciple is not concerned with past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti; anāgataṁ rūpaṁ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

[¶44] Feeling …

> Pali: Vedanā anattā …

[¶45] Perception …

> Pali: saññā anattā …

[¶46] Choices …

> Pali: saṅkhārā anattā …

[¶47] Consciousness of the past and future is not-self, let alone the present.

> Pali: viññāṇaṁ anattā atītānāgataṁ; ko pana vādo paccuppannassa.

[¶48] Seeing this, a learned noble disciple is not concerned with past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for the disillusionment, dispassion, and cessation regarding present consciousness.”

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti; anāgataṁ viññāṇaṁ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.

[¶49] > Pali: Ekādasamaṁ.

[¶50] > Pali: Nakulapituvaggo paṭhamo.

[¶51] > Pali: Tassuddānaṁ

[¶52] > Pali: Nakulapitā devadahā,
Dvepi hāliddikāni ca;
Samādhipaṭisallāṇā,
Upādāparitassanā duve;
Atītānāgatapaccuppannā,
Vaggo tena pavuccati.

## 3. Impermanence · SN 22.12–22.21

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

[¶0] SN 22.12 · Impermanence

> Pali: SN 22.12 · Aniccasutta

[¶1] So I have heard. At Sāvatthī.

> Pali: Evaṁ me sutaṁ— sāvatthiyaṁ.

[¶2] > Pali: Tatra kho …pe…

[¶3] “Mendicants, form, feeling, perception, choices, and consciousness are impermanent.

> Pali: “rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.

[¶4] 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.

[¶5] 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.

[¶6] > Pali: Paṭhamaṁ.

[¶7] SN 22.13 · Suffering

> Pali: SN 22.13 · Dukkhasutta

[¶8] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶9] “Mendicants, form, feeling, perception, choices, and consciousness are suffering.

> Pali: “Rūpaṁ, bhikkhave, dukkhaṁ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ.

[¶10] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶11] > Pali: Dutiyaṁ.

[¶12] SN 22.14 · Not-Self

> Pali: SN 22.14 · Anattasutta

[¶13] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶14] “Mendicants, form, feeling, perception, choices, and consciousness are not-self.

> Pali: “Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.

[¶15] 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.

[¶16] 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.

[¶17] > Pali: Tatiyaṁ.

[¶18] SN 22.15 · That Which is Impermanent

> Pali: SN 22.15 · Yadaniccasutta

[¶19] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶20] “Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: “Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶21] Feeling is impermanent …

> Pali: Vedanā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶22] Perception is impermanent …

> Pali: Saññā aniccā …pe…

[¶23] Choices are impermanent …

> Pali: saṅkhārā aniccā …

[¶24] Consciousness is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶25] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.

[¶26] > Pali: Catutthaṁ.

[¶27] SN 22.16 · That Which is Suffering

> Pali: SN 22.16 · Yaṁdukkhasutta

[¶28] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶29] “Mendicants, form is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: “Rūpaṁ, bhikkhave, dukkhaṁ. Yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶30] Feeling is suffering …

> Pali: Vedanā dukkhā …

[¶31] Perception is suffering …

> Pali: saññā dukkhā …

[¶32] Choices are suffering …

> Pali: saṅkhārā dukkhā …

[¶33] Consciousness is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: viññāṇaṁ dukkhaṁ. Yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶34] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.

[¶35] > Pali: Pañcamaṁ.

[¶36] SN 22.17 · That Which is Not-Self

> Pali: SN 22.17 · Yadanattāsutta

[¶37] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶38] “Mendicants, form is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: “Rūpaṁ, bhikkhave, anattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶39] Feeling is not-self …

> Pali: Vedanā anattā …

[¶40] Perception is not-self …

> Pali: saññā anattā …

[¶41] Choices are not-self …

> Pali: saṅkhārā anattā …

[¶42] Consciousness is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: viññāṇaṁ anattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶43] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ, bhikkhave …pe… nāparaṁ itthattāyā’ti pajānātī”ti.

[¶44] > Pali: Chaṭṭhaṁ.

[¶45] SN 22.18 · Impermanence With Its Cause

> Pali: SN 22.18 · Sahetuaniccasutta

[¶46] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶47] “Mendicants, form is impermanent. The cause and reason that gives rise to form is also impermanent. Since form is produced by what is impermanent, how could it be permanent?

> Pali: “Rūpaṁ, bhikkhave, aniccaṁ. Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, rūpaṁ kuto niccaṁ bhavissati.

[¶48] Feeling is impermanent …

> Pali: Vedanā aniccā. Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati.

[¶49] Perception is impermanent …

> Pali: Saññā aniccā …

[¶50] Choices are impermanent …

> Pali: saṅkhārā aniccā. Yopi hetu yopi paccayo saṅkhārānaṁ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti.

[¶51] Consciousness is impermanent. The cause and reason that gives rise to consciousness is also impermanent. Since consciousness is produced by what is impermanent, how could it be permanent?

> Pali: Viññāṇaṁ aniccaṁ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, viññāṇaṁ kuto niccaṁ bhavissati.

[¶52] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.

[¶53] > Pali: Sattamaṁ.

[¶54] SN 22.19 · Suffering With Its Cause

> Pali: SN 22.19 · Sahetudukkhasutta

[¶55] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶56] “Mendicants, form is suffering. The cause and reason that gives rise to form is also suffering. Since form is produced by what is suffering, how could it be happiness?

> Pali: “Rūpaṁ, bhikkhave, dukkhaṁ. Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho. Dukkhasambhūtaṁ, bhikkhave, rūpaṁ kuto sukhaṁ bhavissati.

[¶57] Feeling is suffering …

> Pali: Vedanā dukkhā …

[¶58] Perception is suffering …

> Pali: saññā dukkhā …

[¶59] Choices are suffering …

> Pali: saṅkhārā dukkhā …

[¶60] Consciousness is suffering. The cause and reason that gives rise to consciousness is also suffering. Since consciousness is produced by what is suffering, how could it be happiness?

> Pali: viññāṇaṁ dukkhaṁ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho. Dukkhasambhūtaṁ, bhikkhave, viññāṇaṁ kuto sukhaṁ bhavissati.

[¶61] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.

[¶62] > Pali: Aṭṭhamaṁ.

[¶63] SN 22.20 · Not-Self With Its Cause

> Pali: SN 22.20 · Sahetuanattasutta

[¶64] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶65] “Mendicants, form is not-self. The cause and reason that gives rise to form is also not-self. Since form is produced by what is not-self, how could it be self?

> Pali: “Rūpaṁ, bhikkhave, anattā. Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā. Anattasambhūtaṁ, bhikkhave, rūpaṁ kuto attā bhavissati.

[¶66] Feeling is not-self …

> Pali: Vedanā anattā …

[¶67] Perception is not-self …

> Pali: saññā anattā …

[¶68] Choices are not-self …

> Pali: saṅkhārā anattā …

[¶69] Consciousness is not-self. The cause and reason that gives rise to consciousness is also not-self. Since consciousness is produced by what is not-self, how could it be self?

> Pali: viññāṇaṁ anattā. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā. Anattasambhūtaṁ, bhikkhave, viññāṇaṁ kuto attā bhavissati.

[¶70] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.

[¶71] > Pali: Navamaṁ.

[¶72] SN 22.21 · With Ānanda

> Pali: SN 22.21 · Ānandasutta

[¶73] At Sāvatthī.

> Pali: Sāvatthiyaṁ … ārāme.

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

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

[¶75] “Sir, they speak of ‘cessation’. The cessation of what things does this refer to?”

> Pali: “‘nirodho nirodho’ti, bhante, vuccati. Katamesānaṁ kho, bhante, dhammānaṁ nirodho ‘nirodho’ti vuccatī”ti?

[¶76] “Ānanda, form is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Its cessation is what ‘cessation’ refers to.

> Pali: “Rūpaṁ kho, ānanda, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Tassa nirodho ‘nirodho’ti vuccati.

[¶77] Feeling …

> Pali: Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Tassā nirodho ‘nirodho’ti vuccati.

[¶78] Perception …

> Pali: Saññā …

[¶79] Choices …

> Pali: saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Tesaṁ nirodho ‘nirodho’ti vuccati.

[¶80] Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Its cessation is what ‘cessation’ refers to.

> Pali: Viññāṇaṁ aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Tassa nirodho ‘nirodho’ti vuccati.

[¶81] When they speak of ‘cessation’, its the cessation of these things that this refers to.”

> Pali: Imesaṁ kho, ānanda, dhammānaṁ nirodho ‘nirodho’ti vuccatī”ti.

[¶82] > Pali: Dasamaṁ.

[¶83] > Pali: Aniccavaggo dutiyo.

[¶84] > Pali: Tassuddānaṁ

[¶85] > Pali: Aniccaṁ dukkhaṁ anattā,
yadaniccāpare tayo;
Hetunāpi tayo vuttā,
ānandena ca te dasāti.

## 4. The Burden · SN 22.22–22.32

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/4/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/4/#p-N

[¶0] SN 22.22 · The Burden of Responsibility

> Pali: SN 22.22 · Bhārasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthiyaṁ … tatra kho …

[¶2] “Mendicants, I will teach you the burden, the bearer of the burden, the taking up of the burden, and the putting down of the burden. Listen …

> Pali: “bhārañca vo, bhikkhave, desessāmi bhārahārañca bhārādānañca bhāranikkhepanañca. Taṁ suṇātha.

[¶3] And what is the burden? The five grasping aggregates, it should be said. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. This is called the burden.

> Pali: Katamo ca, bhikkhave, bhāro? Pañcupādānakkhandhā tissa vacanīyaṁ. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho; ayaṁ vuccati, bhikkhave, bhāro.

[¶4] And who is the bearer of the burden? The individual, it should be said; the venerable of such name and such clan. This is called the bearer of the burden.

> Pali: Katamo ca, bhikkhave, bhārahāro? Puggalo tissa vacanīyaṁ. Yvāyaṁ āyasmā evaṁnāmo evaṅgotto; ayaṁ vuccati, bhikkhave, bhārahāro.

[¶5] And what is the taking up of the burden? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. This is called the taking up of the burden.

> Pali: Katamañca, bhikkhave, bhārādānaṁ? Yāyaṁ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṁ vuccati, bhikkhave, bhārādānaṁ.

[¶6] And what is the putting down of the burden? It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. This is called the putting down of the burden.”

> Pali: Katamañca, bhikkhave, bhāranikkhepanaṁ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṁ vuccati, bhikkhave, bhāranikkhepanan”ti.

[¶7] 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:

[¶8] “The five aggregates are indeed burdens,
and the individual is the bearer of the burden.
Taking up the burden is suffering in the world,
and putting the burden down is happiness.

> Pali: “Bhārā have pañcakkhandhā,
bhārahāro ca puggalo;
Bhārādānaṁ dukhaṁ loke,
bhāranikkhepanaṁ sukhaṁ.

[¶9] When the heavy burden is put down
without taking up another,
one who has plucked out craving, root and all,
is hungerless, quenched.”

> Pali: Nikkhipitvā garuṁ bhāraṁ,
aññaṁ bhāraṁ anādiya;
Samūlaṁ taṇhamabbuyha,
nicchāto parinibbuto”ti.

[¶10] > Pali: Paṭhamaṁ.

[¶11] SN 22.23 · Complete Understanding

> Pali: SN 22.23 · Pariññasutta

[¶12] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶13] “Mendicants, I will teach you the things that should be completely understood, and complete understanding. Listen …

> Pali: “Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca. Taṁ suṇātha.

[¶14] And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

> Pali: Katame ca, bhikkhave, pariññeyyā dhammā? Rūpaṁ, bhikkhave, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṁ pariññeyyo dhammo. Ime vuccanti, bhikkhave, pariññeyyā dhammā.

[¶15] And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.”

> Pali: Katamā ca, bhikkhave, pariññā? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo. Ayaṁ vuccati, bhikkhave, pariññā”ti.

[¶16] > Pali: Dutiyaṁ.

[¶17] SN 22.24 · Directly Knowing

> Pali: SN 22.24 · Abhijānasutta

[¶18] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶19] “Mendicants, without directly knowing and completely understanding form, without dispassion for it and giving it up, you can’t end suffering.

> Pali: “Rūpaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya;

[¶20] Without directly knowing and completely understanding feeling … perception … choices … consciousness, without dispassion for it and giving it up, you can’t end suffering.

> Pali: vedanaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya; saññaṁ anabhijānaṁ … saṅkhāre anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya; viññāṇaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.

[¶21] By directly knowing and completely understanding form, having dispassion for it and giving it up, you can end suffering.

> Pali: Rūpañca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya;

[¶22] By directly knowing and completely understanding feeling … perception … choices … consciousness, having dispassion for it and giving it up, you can end suffering.”

> Pali: vedanaṁ abhijānaṁ … saññaṁ … saṅkhāre … viññāṇaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.

[¶23] > Pali: Tatiyaṁ.

[¶24] SN 22.25 · Desire and Greed

> Pali: SN 22.25 · Chandarāgasutta

[¶25] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶26] “Mendicants, give up desire and greed for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: “Yo, bhikkhave, rūpasmiṁ chandarāgo taṁ pajahatha. Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

[¶27] Give up desire and greed for feeling … perception … choices … consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

> Pali: Yo vedanāya chandarāgo taṁ pajahatha. Evaṁ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yo saññāya chandarāgo taṁ pajahatha. Evaṁ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yo saṅkhāresu chandarāgo taṁ pajahatha. Evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yo viññāṇasmiṁ chandarāgo taṁ pajahatha. Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti.

[¶28] > Pali: Catutthaṁ.

[¶29] SN 22.26 · Gratification

> Pali: SN 22.26 · Assādasutta

[¶30] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶31] “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 form … feeling … perception … choices … and consciousness?’

> Pali: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘ko nu kho rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko saṅkhārānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti?

[¶32] Then it occurred to me: ‘The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … perception … choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.’

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpassa assādo. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpassa ādīnavo. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpassa nissaraṇaṁ. Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo. Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. Yaṁ saññaṁ paṭicca uppajjati …pe… yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ saṅkhārānaṁ assādo. Yaṁ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṁ saṅkhārānaṁ ādīnavo. Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ, idaṁ saṅkhārānaṁ nissaraṇaṁ. Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇassa assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavo. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇaṁ’.

[¶33] As long as I didn’t truly understand these five grasping aggregates’ 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, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.

[¶34] But when I did truly understand these five grasping aggregates’ 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, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ; athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

[¶35] 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.

[¶36] > Pali: Pañcamaṁ.

[¶37] SN 22.27 · Gratification (2nd)

> Pali: SN 22.27 · Dutiyaassādasutta

[¶38] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶39] “Mendicants, I went in search of form’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of form’s gratification. I went in search of form’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of form’s drawback. I went in search of form’s escape, and I found it. I’ve seen clearly with wisdom the full extent of form’s escape.

> Pali: “Rūpassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. Yo rūpassa assādo tadajjhagamaṁ. Yāvatā rūpassa assādo paññāya me so sudiṭṭho. Rūpassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. Yo rūpassa ādīnavo tadajjhagamaṁ. Yāvatā rūpassa ādīnavo paññāya me so sudiṭṭho. Rūpassāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. Yaṁ rūpassa nissaraṇaṁ tadajjhagamaṁ. Yāvatā rūpassa nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ.

[¶40] I went in search of the gratification of feeling … perception … choices … and consciousness, and I found it. I’ve seen clearly with wisdom the full extent of consciousness’s gratification. I went in search of consciousness’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of consciousness’s drawback. I went in search of consciousness’s escape, and I found it. I’ve seen clearly with wisdom the full extent of consciousness’s escape.

> Pali: Vedanāyāhaṁ, bhikkhave … saññāyāhaṁ, bhikkhave … saṅkhārānāhaṁ, bhikkhave … viññāṇassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. Yo viññāṇassa assādo tadajjhagamaṁ. Yāvatā viññāṇassa assādo paññāya me so sudiṭṭho. Viññāṇassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. Yo viññāṇassa ādīnavo tadajjhagamaṁ. Yāvatā viññāṇassa ādīnavo paññāya me so sudiṭṭho. Viññāṇassāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. Yaṁ viññāṇassa nissaraṇaṁ tadajjhagamaṁ. Yāvatā viññāṇassa nissaraṇaṁ paññāya me taṁ sudiṭṭhaṁ.

[¶41] As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening … But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening …

> Pali: Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe… abbhaññāsiṁ.

[¶42] 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.

[¶43] > Pali: Chaṭṭhaṁ.

[¶44] SN 22.28 · Gratification (3rd)

> Pali: SN 22.28 · Tatiyaassādasutta

[¶45] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶46] “Mendicants, if there were no gratification in form, sentient beings wouldn’t be aroused by it. But since there is gratification in form, sentient beings are aroused by it. If form had no drawback, sentient beings wouldn’t grow disillusioned with it. But since form has a drawback, sentient beings do grow disillusioned with it. If there were no escape from form, sentient beings wouldn’t escape from it. But since there is an escape from form, sentient beings do escape from it.

> Pali: “No cedaṁ, bhikkhave, rūpassa assādo abhavissa nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṁ sārajjanti. No cedaṁ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṁ nibbindanti. No cedaṁ, bhikkhave, rūpassa nissaraṇaṁ abhavissa nayidaṁ sattā rūpasmā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṁ, tasmā sattā rūpasmā nissaranti.

[¶47] If there were no gratification in feeling … perception … choices … consciousness, sentient beings wouldn’t be aroused by it. But since there is gratification in consciousness, sentient beings are aroused by it. If consciousness had no drawback, sentient beings wouldn’t grow disillusioned with it. But since consciousness has a drawback, sentient beings do grow disillusioned with it. If there were no escape from consciousness, sentient beings wouldn’t escape from it. But since there is an escape from consciousness, sentient beings do escape from it.

> Pali: No cedaṁ, bhikkhave, vedanāya …pe… no cedaṁ, bhikkhave, saññāya … no cedaṁ, bhikkhave, saṅkhārānaṁ nissaraṇaṁ abhavissa, nayidaṁ sattā saṅkhārehi nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi saṅkhārānaṁ nissaraṇaṁ, tasmā sattā saṅkhārehi nissaranti. No cedaṁ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṁ sārajjanti. No cedaṁ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṁ nibbindanti. No cedaṁ, bhikkhave, viññāṇassa nissaraṇaṁ abhavissa, nayidaṁ sattā viññāṇasmā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṁ, tasmā sattā viññāṇasmā nissaranti.

[¶48] As long as sentient beings don’t truly understand these five grasping aggregates’ 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 limits.

> Pali: Yāvakīvañca, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu; neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu.

[¶49] But when sentient beings truly understand these five grasping aggregates’ 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 limits.”

> Pali: Yato ca kho, bhikkhave, sattā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu; atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharanti”.

[¶50] > Pali: Sattamaṁ.

[¶51] SN 22.29 · Taking Pleasure

> Pali: SN 22.29 · Abhinandanasutta

[¶52] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶53] “Mendicants, if you take pleasure in form, you take pleasure in suffering. If you take pleasure in suffering, you’re not free from suffering, I say.

> Pali: “Yo, bhikkhave, rūpaṁ abhinandati, dukkhaṁ so abhinandati. Yo dukkhaṁ abhinandati, ‘aparimutto so dukkhasmā’ti vadāmi.

[¶54] If you take pleasure in feeling … perception … choices … consciousness, you take pleasure in suffering. If you take pleasure in suffering, you’re not free from suffering, I say.

> Pali: Yo vedanaṁ abhinandati … yo saññaṁ abhinandati … yo saṅkhāre abhinandati … yo viññāṇaṁ abhinandati, dukkhaṁ so abhinandati. Yo dukkhaṁ abhinandati, ‘aparimutto so dukkhasmā’ti vadāmi.

[¶55] If you don’t take pleasure in form, 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, rūpaṁ nābhinandati, dukkhaṁ so nābhinandati. Yo dukkhaṁ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.

[¶56] If you don’t take pleasure in feeling … perception … choices … consciousness, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, you’re free from suffering, I say.”

> Pali: Yo vedanaṁ nābhinandati … yo saññaṁ nābhinandati … yo saṅkhāre nābhinandati … yo viññāṇaṁ nābhinandati, dukkhaṁ so nābhinandati. Yo dukkhaṁ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmī”ti.

[¶57] > Pali: Aṭṭhamaṁ.

[¶58] SN 22.30 · Arising

> Pali: SN 22.30 · Uppādasutta

[¶59] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶60] “Mendicants, the arising, continuation, and manifestation and regeneration of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

> Pali: “Yo, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.

[¶61] The arising, continuation, and manifestation and regeneration of feeling … perception … choices … consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.

> Pali: Yo vedanāya …pe… yo saññāya …pe… yo saṅkhārānaṁ …pe… yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo.

[¶62] The cessation, settling, and disappearance of form is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.

> Pali: Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo.

[¶63] The cessation, settling, and disappearance of feeling … perception … choices … consciousness is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.”

> Pali: Yo vedanāya …pe… yo saññāya … yo saṅkhārānaṁ … yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo”ti.

[¶64] > Pali: Navamaṁ.

[¶65] SN 22.31 · The Root of Gloom

> Pali: SN 22.31 · Aghamūlasutta

[¶66] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶67] “Mendicants, I will teach you gloom and the root of gloom. Listen …

> Pali: “Aghañca, bhikkhave, desessāmi aghamūlañca. Taṁ suṇātha.

[¶68] And what is gloom? Form, feeling, perception, choices, and consciousness are gloom. This is called gloom.

> Pali: Katamañca, bhikkhave, aghaṁ? Rūpaṁ, bhikkhave, aghaṁ, vedanā aghaṁ, saññā aghaṁ, saṅkhārā aghaṁ, viññāṇaṁ aghaṁ. Idaṁ vuccati, bhikkhave, aghaṁ.

[¶69] And what is the root of gloom? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. This is called the root of gloom.”

> Pali: Katamañca, bhikkhave, aghamūlaṁ? Yāyaṁ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī; Seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṁ vuccati, bhikkhave, aghamūlan”ti.

[¶70] > Pali: Dasamaṁ.

[¶71] SN 22.32 · Brittle

> Pali: SN 22.32 · Pabhaṅgusutta

[¶72] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶73] “Mendicants, I will teach you what is brittle and what is not brittle. Listen …

> Pali: “Pabhaṅguñca, bhikkhave, desessāmi appabhaṅguñca. Taṁ suṇātha.

[¶74] And what is brittle? What is not brittle? Form is brittle, but its cessation, settling, and disappearance is not brittle.

> Pali: Kiñca, bhikkhave, pabhaṅgu, kiṁ appabhaṅgu? Rūpaṁ, bhikkhave, pabhaṅgu. Yo tassa nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgu.

[¶75] Feeling … perception … choices … consciousness is brittle, but its cessation, settling, and disappearance is not brittle.”

> Pali: Vedanā pabhaṅgu. Yo tassā nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgu. Saññā pabhaṅgu … saṅkhārā pabhaṅgu. Yo tesaṁ nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgu. Viññāṇaṁ pabhaṅgu. Yo tassa nirodho vūpasamo atthaṅgamo, idaṁ appabhaṅgū”ti.

[¶76] > Pali: Ekādasamaṁ.

[¶77] > Pali: Bhāravaggo tatiyo.

[¶78] > Pali: Tassuddānaṁ

[¶79] > Pali: Bhāraṁ pariññaṁ abhijānaṁ,
chandarāgaṁ catutthakaṁ;
Assādā ca tayo vuttā,
abhinandanamaṭṭhamaṁ;
Uppādaṁ aghamūlañca,
ekādasamo pabhaṅgūti.

## 5. It’s Not Yours · SN 22.33–22.41

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/5/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/5/#p-N

[¶0] SN 22.33 · It’s Not Yours

> Pali: SN 22.33 · Natumhākasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours? Form isn’t yours: give it up. Giving it up will be for your welfare and happiness.

> Pali: “Yaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṁ? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.

[¶3] Feeling …

> Pali: Vedanā na tumhākaṁ, taṁ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati.

[¶4] Perception …

> Pali: Saññā na tumhākaṁ …

[¶5] Choices …

> Pali: saṅkhārā na tumhākaṁ, te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti.

[¶6] Consciousness isn’t yours: give it up. Giving it up will be for your welfare and happiness.

> Pali: Viññāṇaṁ na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.

[¶7] Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think: ‘This person is carrying us off, burning us, or doing what they want with us’?”

> Pali: Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya. Api nu tumhākaṁ evamassa: ‘amhe jano harati vā ḍahati vā yathāpaccayaṁ vā karotī’”ti?

[¶8] “No, sir. Why is that? Because to us that’s neither self nor belonging to self.”

> Pali: “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.

[¶9] “In the same way, mendicants, form isn’t yours: give it up. Giving it up will be for your welfare and happiness.

> Pali: “Evameva kho, bhikkhave, rūpaṁ na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.

[¶10] Feeling …

> Pali: Vedanā na tumhākaṁ, taṁ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati.

[¶11] Perception …

> Pali: Saññā na tumhākaṁ …

[¶12] Choices …

> Pali: saṅkhārā na tumhākaṁ …

[¶13] Consciousness isn’t yours: give it up. Giving it up will be for your welfare and happiness.”

> Pali: viññāṇaṁ na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.

[¶14] > Pali: Paṭhamaṁ.

[¶15] SN 22.34 · It’s Not Yours (2nd)

> Pali: SN 22.34 · Dutiyanatumhākasutta

[¶16] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶17] “Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours?

> Pali: “Yaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṁ?

[¶18] Form isn’t yours: give it up. Giving it up will be for your welfare and happiness.

> Pali: Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.

[¶19] Feeling …

> Pali: Vedanā na tumhākaṁ …

[¶20] Perception …

> Pali: saññā na tumhākaṁ …

[¶21] Choices …

> Pali: saṅkhārā na tumhākaṁ …

[¶22] Consciousness isn’t yours: give it up. Giving it up will be for your welfare and happiness.

> Pali: viññāṇaṁ na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.

[¶23] Give up what’s not yours. Giving it up will be for your welfare and happiness.”

> Pali: Yaṁ, bhikkhave, na tumhākaṁ taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.

[¶24] > Pali: Dutiyaṁ.

[¶25] SN 22.35 · A Mendicant

> Pali: SN 22.35 · Aññatarabhikkhusutta

[¶26] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶27] Then a mendicant 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 aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu; yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho, appamatto ātāpī pahitatto vihareyyan”ti.

[¶28] “Mendicant, you’re reckoned by what you have an underlying tendency for. You’re not reckoned by what you have no underlying tendency for.”

> Pali: “Yaṁ kho, bhikkhu, anuseti, tena saṅkhaṁ gacchati; yaṁ nānuseti, na tena saṅkhaṁ gacchatī”ti.

[¶29] “Understood, Blessed One! Understood, Holy One!”

> Pali: “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.

[¶30] “But how do you see the detailed meaning of my brief statement?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?

[¶31] “If you have an underlying tendency for form, you’re reckoned by that. If you have an underlying tendency for feeling … perception … choices … consciousness, you’re reckoned by that.

> Pali: “Rūpañce, bhante, anuseti tena saṅkhaṁ gacchati. Vedanañce anuseti tena saṅkhaṁ gacchati. Saññañce anuseti tena saṅkhaṁ gacchati. Saṅkhāre ce anuseti tena saṅkhaṁ gacchati. Viññāṇañce anuseti tena saṅkhaṁ gacchati.

[¶32] If you have no underlying tendency for form, you’re not reckoned by that. If you have no underlying tendency for feeling … perception … choices … consciousness, you’re not reckoned by that.

> Pali: Rūpañce, bhante, nānuseti na tena saṅkhaṁ gacchati. Vedanañce … saññañce … saṅkhāre ce … viññāṇañce nānuseti na tena saṅkhaṁ gacchati.

[¶33] That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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

[¶34] “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.

[¶35] If you have an underlying tendency for form, you’re reckoned by that. If you have an underlying tendency for feeling … perception … choices … consciousness, you’re reckoned by that.

> Pali: Rūpañce, bhikkhu, anuseti tena saṅkhaṁ gacchati. Vedanañce … saññañce … saṅkhāre ce … viññāṇañce anuseti tena saṅkhaṁ gacchati.

[¶36] If you have no underlying tendency for form, you’re not reckoned by that. If you have no underlying tendency for feeling … perception … choices … consciousness, you’re not reckoned by that.

> Pali: Rūpañce, bhikkhu, nānuseti na tena saṅkhaṁ gacchati. Vedanañce … saññañce … saṅkhāre ce … viññāṇañce nānuseti na tena saṅkhaṁ gacchati.

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

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

[¶38] And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: Atha kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶39] Then that mendicant, 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: Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶40] 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 that mendicant became one of the perfected.

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

[¶41] > Pali: Tatiyaṁ.

[¶42] SN 22.36 · A Mendicant (2nd)

> Pali: SN 22.36 · Dutiyaaññatarabhikkhusutta

[¶43] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶44] Then a mendicant went up to the Buddha … and asked 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 aññataro bhikkhu yena bhagavā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶45] “Mendicant, you’re measured against what you have an underlying tendency for, and you’re reckoned by what you’re measured against. You’re not measured against what you have no underlying tendency for, and you’re not reckoned by what you’re not measured against.”

> Pali: “Yaṁ kho, bhikkhu, anuseti taṁ anumīyati; yaṁ anumīyati tena saṅkhaṁ gacchati. Yaṁ nānuseti na taṁ anumīyati; yaṁ nānumīyati na tena saṅkhaṁ gacchatī”ti.

[¶46] “Understood, Blessed One! Understood, Holy One!”

> Pali: “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.

[¶47] “But how do you see the detailed meaning of my brief statement?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?

[¶48] “If you have an underlying tendency for form, you’re measured against that, and you’re reckoned by what you’re measured against. If you have an underlying tendency for feeling … perception … choices … consciousness, you’re measured against that, and you’re reckoned by what you’re measured against.

> Pali: “Rūpañce, bhante, anuseti taṁ anumīyati; yaṁ anumīyati tena saṅkhaṁ gacchati. Vedanañce anuseti … saññañce anuseti … saṅkhāre ce anuseti … viññāṇañce anuseti taṁ anumīyati; yaṁ anumīyati tena saṅkhaṁ gacchati.

[¶49] If you have no underlying tendency for form, you’re not measured against that, and you’re not reckoned by what you’re not measured against. If you have no underlying tendency for feeling … perception … choices … consciousness, you’re not measured against that, and you’re not reckoned by what you’re not measured against.

> Pali: Rūpañce, bhante, nānuseti na taṁ anumīyati; yaṁ nānumīyati na tena saṅkhaṁ gacchati. Vedanañce nānuseti … saññañce nānuseti … saṅkhāre ce nānuseti … viññāṇañce nānuseti na taṁ anumīyati; yaṁ nānumīyati na tena saṅkhaṁ gacchati.

[¶50] That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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

[¶51] “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.

[¶52] If you have an underlying tendency for form, you’re measured against that, and you’re reckoned by what you’re measured against. If you have an underlying tendency for feeling … perception … choices … consciousness, you’re measured against that, and you’re reckoned by what you’re measured against.

> Pali: Rūpañce, bhikkhu, anuseti taṁ anumīyati; yaṁ anumīyati tena saṅkhaṁ gacchati. Vedanañce, bhikkhu … saññañce, bhikkhu … saṅkhāre ce, bhikkhu … viññāṇañce, bhikkhu, anuseti taṁ anumīyati; yaṁ anumīyati tena saṅkhaṁ gacchati.

[¶53] If you have no underlying tendency for form, you’re not measured against that, and you’re not reckoned by what you’re not measured against. If you have no underlying tendency for feeling … perception … choices … consciousness, you’re not measured against that, and you’re not reckoned by what you’re not measured against.

> Pali: Rūpañce, bhikkhu, nānuseti na taṁ anumīyati; yaṁ nānumīyati na tena saṅkhaṁ gacchati. Vedanañce nānuseti … saññañce nānuseti … saṅkhāre ce nānuseti … viññāṇañce nānuseti na taṁ anumīyati; yaṁ nānumīyati na tena saṅkhaṁ gacchati.

[¶54] This is how to see the detailed meaning of what I said in brief.” …

> Pali: Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…

[¶55] And that mendicant became one of the perfected.

> Pali: aññataro ca pana so bhikkhu arahataṁ ahosīti.

[¶56] > Pali: Catutthaṁ.

[¶57] SN 22.37 · With Ānanda

> Pali: SN 22.37 · Ānandasutta

[¶58] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶59] And then Venerable Ānanda … sitting to one side, the Buddha said to him:

> Pali: Atha kho āyasmā ānando …pe… ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

[¶60] “Ānanda, suppose they were to ask you: ‘Reverend Ānanda, what are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’ How would you answer?”

> Pali: “Sace taṁ, ānanda, evaṁ puccheyyuṁ: ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? Evaṁ puṭṭho tvaṁ, ānanda, kinti byākareyyāsī”ti?

[¶61] “Sir, suppose they were to ask me: ‘What are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’ I’d answer like this:

> Pali: “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:

[¶62] ‘Reverend, the arising of form is evident, its vanishing is evident, and change while persisting is evident. The arising of feeling … perception … choices … consciousness is evident, its vanishing is evident, and change while persisting is evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’

> Pali: ‘rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Vedanāya … saññāya … saṅkhārānaṁ … viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti.

[¶63] That’s how I’d answer such a question.”

> Pali: Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

[¶64] “Good, good, Ānanda. The arising of form is evident, its vanishing is evident, and change while persisting is evident. The arising of feeling … perception … choices … consciousness is evident, its vanishing is evident, and change while persisting is evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.

> Pali: “Sādhu sādhu, ānanda. Rūpassa kho, ānanda, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Vedanāya … saññāya … saṅkhārānaṁ … viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatīti.

[¶65] That’s how you should answer such a question.”

> Pali: Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti.

[¶66] > Pali: Pañcamaṁ.

[¶67] SN 22.38 · With Ānanda (2nd)

> Pali: SN 22.38 · Dutiyaānandasutta

[¶68] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶69] Sitting to one side, the Buddha said to Ānanda:

> Pali: Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

[¶70] “Ānanda, suppose they were to ask you: ‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident? What are the things for which arising, vanishing, and change while persisting will be evident? What are the things for which arising, vanishing, and change while persisting are evident?’ How would you answer?”

> Pali: “Sace taṁ, ānanda, evaṁ puccheyyuṁ: ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha? Katamesaṁ dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati? Katamesaṁ dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? Evaṁ puṭṭho tvaṁ, ānanda, kinti byākareyyāsī”ti?

[¶71] “Sir, suppose they were to ask me: ‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident? What are the things for which arising, vanishing, and change while persisting will be evident? What are the things for which arising, vanishing, and change while persisting are evident?’ I’d answer like this:

> Pali: “Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha? Katamesaṁ dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati? Katamesaṁ dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:

[¶72] ‘Whatever form has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. Whatever feeling … perception … choices … consciousness has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. These are the things for which arising, vanishing, and change while persisting were evident.

> Pali: ‘yaṁ kho, āvuso, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. Yā vedanā atītā niruddhā vipariṇatā; tassā uppādo paññāyittha, vayo paññāyittha, ṭhitāya aññathattaṁ paññāyittha. Yā saññā … ye saṅkhārā atītā niruddhā vipariṇatā; tesaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha.

[¶73] Whatever form is not yet born, and has not yet appeared, its arising, vanishing, and change while persisting will be evident. Whatever feeling … perception … choices … consciousness is not yet born, and has not yet appeared, its arising, vanishing, and change while persisting will be evident. These are the things for which arising, vanishing, and change while persisting will be evident.

> Pali: Yaṁ kho, āvuso, rūpaṁ ajātaṁ apātubhūtaṁ; tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. Yā vedanā ajātā apātubhūtā; tassā uppādo paññāyissati, vayo paññāyissati, ṭhitāya aññathattaṁ paññāyissati. Yā saññā …pe… ye saṅkhārā ajātā apātubhūtā; tesaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. Yaṁ viññāṇaṁ ajātaṁ apātubhūtaṁ; tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati.

[¶74] Whatever form has been born, and has appeared, its arising, vanishing, and change while persisting is evident. Whatever feeling … perception … choices … consciousness has been born, and has appeared, its arising, vanishing, and change while persisting are evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’ That’s how I’d answer such a question.”

> Pali: Yaṁ kho, āvuso, rūpaṁ jātaṁ pātubhūtaṁ; tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Yā vedanā jātā pātubhūtā …pe… yā saññā … ye saṅkhārā jātā pātubhūtā; tesaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Yaṁ viññāṇaṁ jātaṁ pātubhūtaṁ tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti. Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.

[¶75] “Good, good, Ānanda. Whatever form has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. Whatever feeling … perception … choices … consciousness has passed, ceased, and perished, its arising, vanishing, and change while persisting were evident. These are the things for which arising, vanishing, and change while persisting were evident.

> Pali: “Sādhu sādhu, ānanda. Yaṁ kho, ānanda, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. Yā vedanā … yā saññā … ye saṅkhārā … yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ; tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha. Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṁ paññāyittha.

[¶76] Whatever form is not yet born, and has not yet appeared, its arising, vanishing, and change while persisting will be evident. Whatever feeling … perception … choices … consciousness is not yet born, and has not yet appeared, its arising, vanishing, and change while persisting will be evident. These are the things for which arising, vanishing, and change while persisting will be evident.

> Pali: Yaṁ kho, ānanda, rūpaṁ ajātaṁ apātubhūtaṁ; tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. Yā vedanā … yā saññā … ye saṅkhārā … yaṁ viññāṇaṁ ajātaṁ apātubhūtaṁ; tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati. Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṁ paññāyissati.

[¶77] Whatever form has been born, and has appeared, its arising, vanishing, and change while persisting are evident. Whatever feeling … perception … choices … consciousness has been born, and has appeared, its arising, vanishing, and change while persisting are evident. These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.

> Pali: Yaṁ kho, ānanda, rūpaṁ jātaṁ pātubhūtaṁ; tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Yā vedanā jātā pātubhūtā … yā saññā … ye saṅkhārā … yaṁ viññāṇaṁ jātaṁ pātubhūtaṁ; tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatīti.

[¶78] That’s how you should answer such a question.”

> Pali: Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti.

[¶79] > Pali: Chaṭṭhaṁ.

[¶80] SN 22.39 · In Line With the Teaching

> Pali: SN 22.39 · Anudhammasutta

[¶81] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶82] “Mendicants, when a mendicant is practicing in line with the teaching, this is what’s in line with the teaching.

> Pali: “Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti

[¶83] They should live full of disillusionment for form, feeling, perception, choices, and consciousness. Living in this way, they completely understand form, feeling, perception, choices, and consciousness. Completely understanding form, feeling, perception, choices, and consciousness, they’re freed from these things. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”

> Pali: yaṁ rūpe nibbidābahulo vihareyya, vedanāya nibbidābahulo vihareyya, saññāya nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya, viññāṇe nibbidābahulo vihareyya. Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti, so rūpaṁ parijānaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimuccati dukkhasmā’ti vadāmī”ti.

[¶84] > Pali: Sattamaṁ.

[¶85] SN 22.40 · In Line With the Teaching (2nd)

> Pali: SN 22.40 · Dutiyaanudhammasutta

[¶86] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶87] “Mendicants, when a mendicant is practicing in line with the teaching, this is what’s in line with the teaching. They should meditate observing impermanence in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

> Pali: “Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe aniccānupassī vihareyya …pe… ‘parimuccati dukkhasmā’ti vadāmī”ti.

[¶88] > Pali: Aṭṭhamaṁ.

[¶89] SN 22.41 · In Line With the Teaching (3rd)

> Pali: SN 22.41 · Tatiyaanudhammasutta

[¶90] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶91] “Mendicants, when a mendicant is practicing in line with the teaching, this is what’s in line with the teaching. They should meditate observing suffering in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

> Pali: “Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe dukkhānupassī vihareyya …pe… ‘parimuccati dukkhasmā’ti vadāmī”ti.

[¶92] > Pali: Navamaṁ.

## 6. Be Your Own Island · SN 22.43–22.51

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/6/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/6/#p-N

[¶0] SN 22.43 · Be Your Own Island

> Pali: SN 22.43 · Attadīpasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

> Pali: “Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

[¶3] When you live like this, you should examine rationally: ‘From what are sorrow, lamentation, pain, sadness, and distress born and produced?’

> Pali: Attadīpānaṁ, bhikkhave, viharataṁ attasaraṇānaṁ anaññasaraṇānaṁ, dhammadīpānaṁ dhammasaraṇānaṁ anaññasaraṇānaṁ yoni upaparikkhitabbā ‘Kiṁjātikā sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā’ti?

[¶4] And, mendicants, from what are sorrow, lamentation, pain, sadness, and distress born and produced? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. But that form of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: Kiṁjātikā ca, bhikkhave, sokaparidevadukkhadomanassupāyāsā, kiṁpahotikā? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Tassa taṁ rūpaṁ vipariṇamati, aññathā ca hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶5] They regard feeling as self …

> Pali: Vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ; attani vā vedanaṁ, vedanāya vā attānaṁ. Tassa sā vedanā vipariṇamati, aññathā ca hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparideva …pe… pāyāsā.

[¶6] They regard perception as self …

> Pali: Saññaṁ attato samanupassati …

[¶7] They regard choices as self …

> Pali: saṅkhāre attato samanupassati …

[¶8] They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But that consciousness of theirs decays and perishes, which gives rise to sorrow, lamentation, pain, sadness, and distress.

> Pali: viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Tassa taṁ viññāṇaṁ vipariṇamati, aññathā ca hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

[¶9] Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of form—its perishing, fading away, and cessation—and you truly see with right understanding that all form, whether past or present, is impermanent, suffering, and perishable. When these things are given up there’s no anxiety. Without anxiety you live happily. A mendicant who lives happily is said to be quenched in that respect.

> Pali: Rūpassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva rūpaṁ etarahi ca sabbaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.

[¶10] Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of feeling …

> Pali: Vedanāya tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.

[¶11] perception …

> Pali: Saññāya …

[¶12] choices …

> Pali: saṅkhārānaṁ tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.

[¶13] consciousness—its perishing, fading away, and cessation—and you truly see with right understanding that all consciousness, whether past or present, is impermanent, suffering, and perishable. When these things are given up there’s no anxiety. Without anxiety you live happily. A mendicant who lives happily is said to be quenched in that respect.”

> Pali: Viññāṇassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva viññāṇaṁ etarahi ca sabbaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṁ pahānā na paritassati, aparitassaṁ sukhaṁ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccatī”ti.

[¶14] > Pali: Paṭhamaṁ.

[¶15] SN 22.44 · Practice

> Pali: SN 22.44 · Paṭipadāsutta

[¶16] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶17] “Mendicants, I will teach you the practice that leads to the origin of substantial reality and the practice that leads to the cessation of substantial reality. Listen …

> Pali: “Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṁ desessāmi, sakkāyanirodhagāminiñca paṭipadaṁ. Taṁ suṇātha.

[¶18] And what is the practice that leads to the origin of substantial reality? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

> Pali: Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,

[¶19] They regard form as self, self as having form, form in self, or self in form.

> Pali: rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.

[¶20] They regard feeling as self …

> Pali: Vedanaṁ attato …

[¶21] They regard perception as self …

> Pali: saññaṁ …

[¶22] They regard choices as self …

> Pali: saṅkhāre …

[¶23] They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

> Pali: viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

[¶24] This is called the practice that leads to the origin of substantial reality. And that’s why it’s called a way of regarding things that leads to the origin of suffering.

> Pali: Ayaṁ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti. Iti hidaṁ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti. Ayamevettha attho.

[¶25] And what is the practice that leads to the cessation of substantial reality? It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.

> Pali: Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,

[¶26] They don’t regard form as self, self as having form, form in self, or self in form.

> Pali: na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ.

[¶27] They don’t regard feeling as self …

> Pali: Na vedanaṁ attato …

[¶28] They don’t regard perception as self …

> Pali: na saññaṁ …

[¶29] They don’t regard choices as self …

> Pali: na saṅkhāre …

[¶30] They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

> Pali: na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.

[¶31] This is called the practice that leads to the cessation of substantial reality. And that’s why it’s called a way of regarding things that leads to the cessation of suffering.”

> Pali: Ayaṁ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti. Iti hidaṁ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti. Ayamevettha attho”ti.

[¶32] > Pali: Dutiyaṁ.

[¶33] SN 22.45 · Impermanence

> Pali: SN 22.45 · Aniccasutta

[¶34] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶35] “Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Seeing truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping.

> Pali: “Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi.

[¶36] Feeling is impermanent …

> Pali: Vedanā aniccā …

[¶37] Perception …

> Pali: saññā …

[¶38] Choices …

> Pali: saṅkhārā …

[¶39] Consciousness is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Seeing truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping.

> Pali: viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya passato cittaṁ virajjati vimuccati anupādāya āsavehi.

[¶40] If a mendicant’s mind is dispassionate toward the form element, the feeling element, the perception element, the choices element, and the consciousness element, it’s freed from defilements by not grasping.

> Pali: Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi, vedanādhātuyā …pe… saññādhātuyā … saṅkhāradhātuyā … viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṁ virattaṁ vimuttaṁ hoti anupādāya āsavehi.

[¶41] Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

> Pali: Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.

[¶42] 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.

[¶43] > Pali: Tatiyaṁ.

[¶44] SN 22.46 · Impermanence (2nd)

> Pali: SN 22.46 · Dutiyaaniccasutta

[¶45] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶46] “Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: “Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶47] Feeling is impermanent …

> Pali: Vedanā aniccā …

[¶48] Perception is impermanent …

> Pali: saññā aniccā …

[¶49] Choices are impermanent …

> Pali: saṅkhārā aniccā …

[¶50] Consciousness is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶51] Seeing truly with right understanding like this, they have no theories about the first beginning. Not having theories about the first beginning, they have no theories about the final end. Not having theories about the final end, they don’t obstinately stick to them. Not misapprehending, the mind becomes dispassionate toward form, feeling, perception, choices, and consciousness; it’s freed from defilements by not grasping.

> Pali: Evametaṁ yathābhūtaṁ sammappaññāya passato pubbantānudiṭṭhiyo na honti. Pubbantānudiṭṭhīnaṁ asati, aparantānudiṭṭhiyo na honti. Aparantānudiṭṭhīnaṁ asati, thāmaso parāmāso na hoti. Thāmase parāmāse asati rūpasmiṁ … vedanāya … saññāya … saṅkhāresu … viññāṇasmiṁ cittaṁ virajjati vimuccati anupādāya āsavehi.

[¶52] Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

> Pali: Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.

[¶53] 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.

[¶54] > Pali: Catutthaṁ.

[¶55] SN 22.47 · Ways of Regarding

> Pali: SN 22.47 · Samanupassanāsutta

[¶56] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶57] “Mendicants, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ attānaṁ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṁ vā aññataraṁ.

[¶58] What five? It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

> Pali: Katame pañca? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

[¶59] They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

> Pali: rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

[¶60] So they’re not rid of this way of regarding things, and the conceit ‘I am’. As long as they’re not rid of the conceit ‘I am’, the five faculties are conceived— the eye, ear, nose, tongue, and body. The mind, ideas, and the element of ignorance are all present. Struck by feelings born of contact with ignorance, an unlearned ordinary person thinks ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will not be percipient’, ‘I will be neither percipient nor non-percipient’.

> Pali: Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṁ hoti. ‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṁ indriyānaṁ avakkanti hoti— cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa. Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu. Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti; ‘ayamahamasmī’tipissa hoti; ‘bhavissan’tipissa hoti; ‘na bhavissan’tipissa hoti; ‘rūpī bhavissan’tipissa hoti; ‘arūpī bhavissan’tipissa hoti; ‘saññī bhavissan’tipissa hoti; ‘asaññī bhavissan’tipissa hoti; ‘nevasaññīnāsaññī bhavissan’tipissa hoti.

[¶61] The five faculties stay right where they are. But a learned noble disciple gives up ignorance about them and gives rise to knowledge. With the fading away of ignorance and the arising of knowledge, they don’t think ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient’.”

> Pali: Tiṭṭhanteva kho, bhikkhave, tattheva pañcindriyāni. Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati. Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti; ‘ayamahamasmī’tipissa na hoti; ‘bhavissan’ti … ‘na bhavissan’ti … rūpī … arūpī … saññī … asaññī … ‘nevasaññīnāsaññī bhavissan’tipissa na hotī”ti.

[¶62] > Pali: Pañcamaṁ.

[¶63] SN 22.48 · Aggregates

> Pali: SN 22.48 · Khandhasutta

[¶64] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶65] “Mendicants, I will teach you the five aggregates and the five grasping aggregates. Listen …

> Pali: “Pañca, bhikkhave, khandhe desessāmi, pañcupādānakkhandhe ca. Taṁ suṇātha.

[¶66] And what are the five aggregates?

> Pali: Katame ca, bhikkhave, pañcakkhandhā?

[¶67] Any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of form.

> Pali: Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho.

[¶68] Any kind of feeling at all …

> Pali: Yā kāci vedanā …pe…

[¶69] Any kind of perception at all …

> Pali: yā kāci saññā …

[¶70] Any kind of choices at all …

> Pali: ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā …pe… ayaṁ vuccati saṅkhārakkhandho.

[¶71] Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness.

> Pali: Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho.

[¶72] These are called the five aggregates.

> Pali: Ime vuccanti, bhikkhave, pañcakkhandhā.

[¶73] And what are the five grasping aggregates?

> Pali: Katame ca, bhikkhave, pañcupādānakkhandhā?

[¶74] Any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, which is accompanied by defilements and fuels grasping: this is called the grasping aggregate of form.

> Pali: Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati rūpupādānakkhandho.

[¶75] Any kind of feeling at all …

> Pali: Yā kāci vedanā …pe… yā dūre santike vā sāsavā upādāniyā, ayaṁ vuccati vedanupādānakkhandho.

[¶76] Any kind of perception at all …

> Pali: Yā kāci saññā …pe… yā dūre santike vā sāsavā upādāniyā, ayaṁ vuccati saññupādānakkhandho.

[¶77] Any kind of choices at all …

> Pali: Ye keci saṅkhārā …pe… sāsavā upādāniyā, ayaṁ vuccati saṅkhārupādānakkhandho.

[¶78] Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near, which is accompanied by defilements and fuels grasping: this is called the grasping aggregate of consciousness.

> Pali: Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati viññāṇupādānakkhandho.

[¶79] These are called the five grasping aggregates.”

> Pali: Ime vuccanti, bhikkhave, pañcupādānakkhandhā”ti.

[¶80] > Pali: Chaṭṭhaṁ.

[¶81] SN 22.49 · With Soṇa

> Pali: SN 22.49 · Soṇasutta

[¶82] 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.

[¶83] Then the householder Soṇa went up to the Buddha … The Buddha said to him:

> Pali: Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinnaṁ kho soṇaṁ gahapatiputtaṁ bhagavā etadavoca:

[¶84] “Soṇa, there are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but a failure to see truly? Based on feeling … perception … choices … consciousness, which is impermanent, suffering, and perishable, they regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but a failure to see truly?

> Pali: “Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccāya saññāya … aniccehi saṅkhārehi dukkhehi vipariṇāmadhammehi ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā?

[¶85] There are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—don’t regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but seeing truly? Based on feeling … perception … choices … consciousness, which is impermanent, suffering, and perishable, they don’t regard themselves thus: ‘I’m better’, or ‘I’m equal’, or ‘I’m worse’. What is that but seeing truly?

> Pali: Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti; ‘sadisohamasmī’tipi na samanupassanti; ‘hīnohamasmī’tipi na samanupassanti; kimaññatra yathābhūtassa dassanā? Aniccāya vedanāya … aniccāya saññāya … aniccehi saṅkhārehi … aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti; ‘sadisohamasmī’tipi na samanupassanti; ‘hīnohamasmī’tipi na samanupassanti; kimaññatra yathābhūtassa dassanā?

[¶86] What do you think, Soṇa? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññasi, soṇa, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶87] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶88] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶89] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶90] “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?

[¶91] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶92] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā niccā vā aniccā vā”ti? “Aniccā, bhante” … “saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶93] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶94] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶95] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶96] “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?

[¶97] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶98] “So, Soṇa, 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.’

> Pali: “Tasmātiha, soṇa, 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 attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶99] You should truly see 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: Yā kāci vedanā … 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 daṭṭhabbaṁ.

[¶100] 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, soṇa, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶101] 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.

[¶102] > Pali: Sattamaṁ.

[¶103] SN 22.50 · With Soṇa (2nd)

> Pali: SN 22.50 · Dutiyasoṇasutta

[¶104] 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.

[¶105] Then the householder Soṇa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho soṇaṁ gahapatiputtaṁ bhagavā etadavoca:

[¶106] “Soṇa, there are ascetics and brahmins who don’t understand form, its origin, its cessation, and the practice that leads to its cessation. They don’t understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its 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, soṇa, samaṇā vā brāhmaṇā vā rūpaṁ nappajānanti, rūpasamudayaṁ nappajānanti, rūpanirodhaṁ nappajānanti, rūpanirodhagāminiṁ paṭipadaṁ nappajānanti; vedanaṁ nappajānanti, vedanāsamudayaṁ nappajānanti, vedanānirodhaṁ nappajānanti, vedanānirodhagāminiṁ paṭipadaṁ nappajānanti; saññaṁ nappajānanti …pe… saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti; viññāṇaṁ nappajānanti, viññāṇasamudayaṁ nappajānanti, viññāṇanirodhaṁ nappajānanti, viññāṇanirodhagāminiṁ paṭipadaṁ nappajānanti. Na me te, soṇa, 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.

[¶107] There are ascetics and brahmins who do understand form, its origin, its cessation, and the practice that leads to its cessation. They do understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its 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, soṇa, samaṇā vā brāhmaṇā vā rūpaṁ pajānanti, rūpasamudayaṁ pajānanti, rūpanirodhaṁ pajānanti, rūpanirodhagāminiṁ paṭipadaṁ pajānanti; vedanaṁ pajānanti …pe… saññaṁ pajānanti … saṅkhāre pajānanti … viññāṇaṁ pajānanti, viññāṇasamudayaṁ pajānanti, viññāṇanirodhaṁ pajānanti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānanti. Te ca kho me, soṇa, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶108] > Pali: Aṭṭhamaṁ.

[¶109] SN 22.51 · The End of Relishing

> Pali: SN 22.51 · Nandikkhayasutta

[¶110] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶111] “Mendicants, form really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed.

> Pali: “Aniccaññeva, bhikkhave, bhikkhu rūpaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṁ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati.

[¶112] Feeling …

> Pali: Aniccaññeva, bhikkhave, bhikkhu vedanaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṁ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati.

[¶113] Perception …

> Pali: Aniccaññeva, bhikkhave, bhikkhu saññaṁ aniccanti passati …pe…

[¶114] Choices …

> Pali: anicceyeva bhikkhave, bhikkhu saṅkhāre aniccāti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṁ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccati.

[¶115] Consciousness really is impermanent. A mendicant sees that it is impermanent: that’s their right view. Seeing rightly, they grow disillusioned. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is freed, and is said to be well freed.”

> Pali: Aniccaññeva, bhikkhave, bhikkhu viññāṇaṁ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṁ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ vimuttaṁ suvimuttanti vuccatī”ti.

[¶116] > Pali: Navamaṁ.

## 7. Involvement · SN 22.53–22.59

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/7/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/7/#p-N

[¶0] SN 22.53 · Involvement

> Pali: SN 22.53 · Upayasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, if you get involved, you’re not free. If you’re not involved, you’re free.

> Pali: “Upayo, bhikkhave, avimutto, anupayo vimutto.

[¶3] Should consciousness involved with form, supported by form, established on form continue to remain, with a sprinkling of relishing it would grow, increase, and mature.

> Pali: Rūpupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

[¶4] Or should consciousness involved with feeling remain …

> Pali: Vedanupayaṁ vā …pe…

[¶5] Or should consciousness involved with perception remain …

> Pali: saññupayaṁ vā …pe…

[¶6] Or should consciousness involved with choices, supported by choices, established on choices continue to remain, with a sprinkling of relishing it would grow, increase, and mature.

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

[¶7] Mendicants, suppose you say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

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

[¶8] If a mendicant has given up greed for the form element, the support is cut off, and there is no establishment of consciousness.

> Pali: Rūpadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.

[¶9] If a mendicant has given up greed for the feeling element …

> Pali: Vedanādhātuyā ce, bhikkhave …

[¶10] perception element …

> Pali: saññādhātuyā ce, bhikkhave …

[¶11] choices element …

> Pali: saṅkhāradhātuyā ce, bhikkhave …

[¶12] consciousness element, the support is cut off, and there is no establishment of consciousness. Since that consciousness does not become established and does not grow, not making choices, it is freed.

> Pali: viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.

[¶13] Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

> Pali: Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā 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 pajānātī”ti.

[¶15] > Pali: Paṭhamaṁ.

[¶16] SN 22.54 · Seeds of Plants

> Pali: SN 22.54 · Bījasutta

[¶17] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶18] “Mendicants, there are five kinds of plants. What five? Plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds are the fifth.

> Pali: “Pañcimāni, bhikkhave, bījajātāni. Katamāni pañca? Mūlabījaṁ, khandhabījaṁ, aggabījaṁ, phalubījaṁ, bījabījaññeva pañcamaṁ.

[¶19] Suppose these five kinds of plants were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there’s no earth or water. Then would these five kinds of plants reach growth, increase, and maturity?”

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

[¶20] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶21] “Suppose these five kinds of plants were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is earth and water. Then would these five kinds of plants reach growth, increase, and maturity?”

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

[¶22] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶23] “The four establishings of consciousness should be seen as like the earth element. Relishing and greed should be seen as like the water element. Consciousness with its fuel should be seen as like the five kinds of plants.

> Pali: “Seyyathāpi, bhikkhave, pathavīdhātu, evaṁ catasso viññāṇaṭṭhitiyo daṭṭhabbā. Seyyathāpi, bhikkhave, āpodhātu, evaṁ nandirāgo daṭṭhabbo. Seyyathāpi, bhikkhave, pañca bījajātāni, evaṁ viññāṇaṁ sāhāraṁ daṭṭhabbaṁ.

[¶24] Should consciousness involved with form, supported by form, established on form continue to remain, with a sprinkling of relishing it would grow, increase, and mature.

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

[¶25] Or should consciousness involved with feeling remain …

> Pali: Vedanupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…

[¶26] Or should consciousness involved with perception remain …

> Pali: saññupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya …pe…

[¶27] Or should consciousness involved with choices, supported by choices, established on choices continue to remain, with a sprinkling of relishing it would grow, increase, and mature.

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

[¶28] Mendicants, suppose you say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

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

[¶29] If a mendicant has given up greed for the form element, the support is cut off, and there is no establishment of consciousness.

> Pali: Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.

[¶30] If a mendicant has given up greed for the feeling element …

> Pali: Vedanādhātuyā ce …

[¶31] perception element …

> Pali: saññādhātuyā ce …

[¶32] choices element …

> Pali: saṅkhāradhātuyā ce …

[¶33] consciousness element, the support is cut off, and there is no establishment of consciousness. Since that consciousness does not become established and does not grow, not making choices, it is freed.

> Pali: viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.

[¶34] Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

> Pali: Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.

[¶35] They understand: ‘Rebirth is ended … there is nothing further for this place.’”

> Pali: ‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānātī”ti.

[¶36] > Pali: Dutiyaṁ.

[¶37] SN 22.55 · An Inspired Saying

> Pali: SN 22.55 · Udānasutta

[¶38] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶39] There the Buddha expressed this heartfelt sentiment: “‘It might not be, and it might not be mine. It will not be, and it will not be mine.’ A mendicant who makes such a resolution can cut off the lower fetters.”

> Pali: Tatra kho bhagavā udānaṁ udānesi: “‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.

[¶40] When he said this, one of the mendicants said to the Buddha, “But sir, how can a mendicant who makes such a resolution cut off the lower fetters?”

> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “yathā kathaṁ pana, bhante, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti?

[¶41] “Mendicant, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen true persons, and are neither skilled nor trained in their teaching.

> Pali: “Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī …pe…

[¶42] They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

> Pali: sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

[¶43] They don’t truly understand form—which is impermanent—as impermanent. They don’t truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.

> Pali: So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti, aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti, aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti, anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti, aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

[¶44] They don’t truly understand form—which is suffering—as suffering. They don’t truly understand feeling … perception … choices … consciousness—which is suffering—as suffering.

> Pali: Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti, dukkhaṁ vedanaṁ … dukkhaṁ saññaṁ … dukkhe saṅkhāre … dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

[¶45] They don’t truly understand form—which is not-self—as not-self. They don’t truly understand feeling … perception … choices … consciousness—which is not-self—as not-self.

> Pali: Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti, anattaṁ vedanaṁ ‘anattā vedanā’ti yathābhūtaṁ nappajānāti, anattaṁ saññaṁ ‘anattā saññā’ti yathābhūtaṁ nappajānāti, anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṁ nappajānāti, anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ nappajānāti.

[¶46] They don’t truly understand form—which is conditioned—as conditioned. They don’t truly understand feeling … perception … choices … consciousness—which is conditioned—as conditioned.

> Pali: Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti, saṅkhataṁ vedanaṁ … saṅkhataṁ saññaṁ … saṅkhate saṅkhāre … saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

[¶47] They don’t truly understand that form will vanish. They don’t truly understand that feeling … perception … choices … consciousness will vanish.

> Pali: Rūpaṁ vibhavissatīti yathābhūtaṁ nappajānāti. Vedanā vibhavissati … saññā vibhavissati … saṅkhārā vibhavissanti … viññāṇaṁ vibhavissatīti yathābhūtaṁ nappajānāti.

[¶48] But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self … They don’t regard feeling … perception … choices … consciousness as self.

> Pali: Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati …pe… na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati.

[¶49] They truly understand form—which is impermanent—as impermanent. They truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.

> Pali: So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti. Aniccaṁ vedanaṁ … aniccaṁ saññaṁ … anicce saṅkhāre … aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.

[¶50] They truly understand form … feeling … perception … choices … consciousness—which is suffering—as suffering.

> Pali: Dukkhaṁ rūpaṁ …pe… dukkhaṁ viññāṇaṁ …

[¶51] They truly understand form … feeling … perception … choices … consciousness—which is not-self—as not-self.

> Pali: anattaṁ rūpaṁ …pe… anattaṁ viññāṇaṁ …

[¶52] They truly understand form … feeling … perception … choices … consciousness—which is conditioned—as conditioned.

> Pali: saṅkhataṁ rūpaṁ …pe… saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.

[¶53] They truly understand that form will vanish. They truly understand that feeling … perception … choices … consciousness will vanish.

> Pali: Rūpaṁ vibhavissatīti yathābhūtaṁ pajānāti. Vedanā … saññā … saṅkhārā … viññāṇaṁ vibhavissatīti yathābhūtaṁ pajānāti.

[¶54] It’s because of the vanishing of form, feeling, perception, choices, and consciousness that a mendicant who makes such a resolution— ‘It might not be, and it might not be mine. It will not be, and it will not be mine’— can cut off the lower fetters.”

> Pali: So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu, ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti— evaṁ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṁyojanānī”ti.

[¶55] “Sir, you say that a mendicant who makes such a resolution can cut off the lower fetters.

> Pali: “‘Evaṁ adhimuccamāno,’ bhante, ‘bhikkhu chindeyya orambhāgiyāni saṁyojanānī’ti.

[¶56] But how are they to know and see in order to end the defilements without delay?”

> Pali: Kathaṁ pana, bhante, jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?

[¶57] “Mendicant, an unlearned ordinary person worries about things that aren’t a worry. For an unlearned ordinary person worries: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’

> Pali: “Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṁ āpajjati. Tāso heso bhikkhu assutavato puthujjanassa: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.

[¶58] A learned noble disciple doesn’t worry about things that aren’t a worry. For a learned noble disciple doesn’t worry: ‘It might not be, and it might not be mine. It will not be, and it will not be mine.’

> Pali: Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṁ āpajjati. Na heso, bhikkhu, tāso sutavato ariyasāvakassa: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.

[¶59] Should consciousness involved with form, supported by form, established on form continue to remain, with a sprinkling of relishing it would grow, increase, and mature.

> Pali: Rūpupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

[¶60] Or should consciousness involved with feeling remain …

> Pali: Vedanupayaṁ vā, bhikkhu …

[¶61] Or should consciousness involved with perception remain …

> Pali: saññupayaṁ vā, bhikkhu …

[¶62] Or should consciousness involved with choices, supported by choices, established on choices continue to remain, with a sprinkling of relishing it would grow, increase, and mature.

> Pali: saṅkhārupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

[¶63] Suppose, mendicant, you were to say: ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.

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

[¶64] If a mendicant has given up greed for the form element, the support is cut off, and there is no establishment of consciousness.

> Pali: Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti.

[¶65] If a mendicant has given up greed for the feeling element …

> Pali: Vedanādhātuyā ce, bhikkhu, bhikkhuno …

[¶66] perception element …

> Pali: saññādhātuyā ce, bhikkhu, bhikkhuno …

[¶67] choices element …

> Pali: saṅkhāradhātuyā ce, bhikkhu, bhikkhuno …

[¶68] consciousness element, the support is cut off, and there is no establishment of consciousness. Since that consciousness does not become established and does not grow, not making choices, it is freed.

> Pali: viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ anabhisaṅkhacca vimuttaṁ.

[¶69] Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become extinguished.

> Pali: Vimuttattā ṭhitaṁ. Ṭhitattā santusitaṁ. Santusitattā na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.

[¶70] They understand: ‘Rebirth is ended … there is nothing further for this place.’

> Pali: ‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānāti.

[¶71] The ending of the defilements without delay is for one who knows and sees this.”

> Pali: Evaṁ kho, bhikkhu, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.

[¶72] > Pali: Tatiyaṁ.

[¶73] SN 22.56 · Rounds of the Grasping Aggregates

> Pali: SN 22.56 · Upādānaparipavattasutta

[¶74] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶75] “Mendicants, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.

> Pali: “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

[¶76] As long as I didn’t truly understand these five grasping aggregates in four rounds, 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, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

[¶77] But when I did truly understand these five grasping aggregates in four rounds, 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, ime pañcupādānakkhandhe catuparivaṭṭaṁ yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke …pe… sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

[¶78] And how are there four rounds? I directly knew form, its origin, its cessation, and the practice that leads to its cessation. I directly knew feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.

> Pali: Kathañca catuparivaṭṭaṁ? Rūpaṁ abbhaññāsiṁ, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ abbhaññāsiṁ, viññāṇasamudayaṁ abbhaññāsiṁ, viññāṇanirodhaṁ abbhaññāsiṁ, viññāṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.

[¶79] And what is form? The four principal states, and form derived from the four principal states. This is called form. Form originates from fuel. When fuel ceases, form ceases. The practice that leads to the cessation of form 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, rūpaṁ? Cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ. Idaṁ vuccati, bhikkhave, rūpaṁ. Āhārasamudayā rūpasamudayo; āhāranirodhā rūpanirodho. Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶80] Whatever ascetics and brahmins have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well. Those who practice well have a footing in this teaching and training.

> Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

[¶81] Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya …pe… evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā. Ye suvimuttā te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

[¶82] 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. Feeling originates from contact. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path …

> Pali: Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṁ vuccati, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶83] > Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

[¶84] > Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya.

[¶85] And what is perception? There are these six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and ideas. This is called perception. Perception originates from contact. When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path …

> Pali: Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā— rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. Ayaṁ vuccati, bhikkhave, saññā. Phassasamudayā saññāsamudayo; phassanirodhā saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya.

[¶86] And what are choices? There are these six classes of intention: intention regarding sights, sounds, smells, tastes, touches, and ideas. These are called choices. Choices originate from contact. When contact ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path …

> Pali: Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā— rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā. Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶87] > Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

[¶88] > Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

[¶89] And what is consciousness? There are these six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness. Consciousness originates from name and form. When name and form cease, consciousness ceases. The practice that leads to the cessation of consciousness 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, viññāṇaṁ? Chayime, bhikkhave, viññāṇakāyā— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Idaṁ vuccati, bhikkhave, viññāṇaṁ. Nāmarūpasamudayā viññāṇasamudayo; nāmarūpanirodhā viññāṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶90] Whatever ascetics and brahmins have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well. Those who practice well have a footing in this teaching and training.

> Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

[¶91] Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.”

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.

[¶92] > Pali: Catutthaṁ.

[¶93] SN 22.57 · Seven Cases

> Pali: SN 22.57 · Sattaṭṭhānasutta

[¶94] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶95] “Mendicants, in this teaching and training a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.

> Pali: “Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṁ dhammavinaye kevalī vusitavā uttamapurisoti vuccati.

[¶96] And how is a mendicant skilled in seven cases? It’s when a mendicant understands form, its origin, its cessation, and the practice that leads to its cessation. They understand form’s gratification, drawback, and escape. They understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation. They understand consciousness’s gratification, drawback, and escape.

> Pali: Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti? Idha, bhikkhave, bhikkhu rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti; rūpassa assādaṁ pajānāti, rūpassa ādīnavaṁ pajānāti, rūpassa nissaraṇaṁ pajānāti; vedanaṁ pajānāti … saññaṁ … saṅkhāre … viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti; viññāṇassa assādaṁ pajānāti, viññāṇassa ādīnavaṁ pajānāti, viññāṇassa nissaraṇaṁ pajānāti.

[¶97] And what is form? The four principal states, and form derived from the four principal states. This is called form. Form originates from fuel. When fuel ceases, form ceases. The practice that leads to the cessation of form 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, rūpaṁ? Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāya rūpaṁ. Idaṁ vuccati, bhikkhave, rūpaṁ. Āhārasamudayā rūpasamudayo; āhāranirodhā rūpanirodho. Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶98] The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape.

> Pali: Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ— ayaṁ rūpassa assādo. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ— ayaṁ rūpassa ādīnavo. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ— idaṁ rūpassa nissaraṇaṁ.

[¶99] Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well. Those who practice well have a footing in this teaching and training.

> Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya; evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

[¶100] Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya; evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

[¶101] And what is feeling? There are these six classes of feeling: feeling born of eye contact … feeling born of mind contact. This is called feeling. Feeling originates from contact. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings 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: Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā— cakkhusamphassajā vedanā …pe… manosamphassajā vedanā. Ayaṁ vuccati, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶102] The pleasure and happiness that arise from feeling: this is its gratification. That feeling is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for feeling: this is its escape. …

> Pali: Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ— ayaṁ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā— ayaṁ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṁ— idaṁ vedanāya nissaraṇaṁ.

[¶103] > Pali: Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya; evaṁ vedanāya assādaṁ abhiññāya, evaṁ vedanāya ādīnavaṁ abhiññāya, evaṁ vedanāya nissaraṇaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

[¶104] > Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya.

[¶105] And what is perception? There are these six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and ideas. This is called perception. Perception originates from contact. When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path …

> Pali: Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā— rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. Ayaṁ vuccati, bhikkhave, saññā. Phassasamudayā saññāsamudayo; phassanirodhā saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya.

[¶106] And what are choices? There are these six classes of intention: intention regarding sights … intention regarding ideas. These are called choices. Choices originate from contact. When contact ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path …

> Pali: Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā— rūpasañcetanā …pe… dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā. Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶107] > Pali: Yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ— ayaṁ saṅkhārānaṁ assādo. Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā— ayaṁ saṅkhārānaṁ ādīnavo. Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ— idaṁ saṅkhārānaṁ nissaraṇaṁ.

[¶108] > Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya …pe… saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti …pe… vaṭṭaṁ tesaṁ natthi paññāpanāya.

[¶109] And what is consciousness? There are these six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness. Consciousness originates from name and form. When name and form cease, consciousness ceases. The practice that leads to the cessation of consciousness 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, viññāṇaṁ? Chayime, bhikkhave, viññāṇakāyā— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Idaṁ vuccati, bhikkhave, viññāṇaṁ. Nāmarūpasamudayā viññāṇasamudayo; nāmarūpanirodhā viññāṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

[¶110] The pleasure and happiness that arise from consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.

> Pali: Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ— ayaṁ viññāṇassa assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ— ayaṁ viññāṇassa ādīnavo. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ— idaṁ viññāṇassa nissaraṇaṁ.

[¶111] Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well. Those who practice well have a footing in this teaching and training.

> Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya; evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

[¶112] Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found. That’s how a mendicant is skilled in seven cases.

> Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya; evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya. Evaṁ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.

[¶113] And how does a mendicant examine in three ways? It’s when a mendicant examines by way of the elements, sense fields, and dependent origination. That’s how a mendicant examines in three ways.

> Pali: Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti? Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati. Evaṁ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.

[¶114] In this teaching and training, a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.”

> Pali: Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṁ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti.

[¶115] > Pali: Pañcamaṁ.

[¶116] SN 22.58 · The Fully Awakened Buddha

> Pali: SN 22.58 · Sammāsambuddhasutta

[¶117] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶118] “Mendicants, a Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They’re called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding form. They’re called a mendicant freed by wisdom.

> Pali: “Tathāgato, bhikkhave, arahaṁ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.

[¶119] A Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disillusionment, dispassion, and cessation regarding feeling …

> Pali: Tathāgato, bhikkhave, arahaṁ sammāsambuddho vedanāya nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto vedanāya nibbidā …pe… paññāvimuttoti vuccati.

[¶120] perception …

> Pali: Tathāgato, bhikkhave, arahaṁ sammāsambuddho saññāya …

[¶121] choices …

> Pali: saṅkhārānaṁ …

[¶122] consciousness. They’re called a fully awakened Buddha. A mendicant freed by wisdom is also freed by not grasping, due to disillusionment, dispassion, and cessation regarding consciousness. They’re called a mendicant freed by wisdom.

> Pali: viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.

[¶123] What, then, is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom?”

> Pali: Tatra kho, bhikkhave, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ, tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti?

[¶124] “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, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

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

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

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

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

[¶127] “The Realized One, the perfected one, the fully awakened Buddha gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path. And now the disciples live following the path; they acquire it later.

> Pali: “Tathāgato, bhikkhave, arahaṁ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido; maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchā samannāgatā.

[¶128] This is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a mendicant freed by wisdom.”

> Pali: Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti.

[¶129] > Pali: Chaṭṭhaṁ.

[¶130] SN 22.59 · The Characteristic of Not-Self

> Pali: SN 22.59 · Anattalakkhaṇasutta

[¶131] At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the group of five mendicants:

> Pali: Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:

[¶132] “Mendicants!”

> Pali: “bhikkhavo”ti.

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

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

[¶134] “Mendicants, form is not-self. For if form were self, it wouldn’t lead to affliction. And you could compel form: ‘May my form be like this! May it not be like that!’ But because form is not-self, it leads to affliction. And you can’t compel form: ‘May my form be like this! May it not be like that!’

> Pali: “Rūpaṁ, bhikkhave, anattā. Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe: ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe: ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.

[¶135] Feeling is not-self …

> Pali: Vedanā anattā. Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya: ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya: ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.

[¶136] Perception is not-self …

> Pali: Saññā anattā …pe…

[¶137] Choices are not-self …

> Pali: saṅkhārā anattā. Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu: ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu: ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.

[¶138] Consciousness is not-self. For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness: ‘May my consciousness be like this! May it not be like that!’ But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness: ‘May my consciousness be like this! May it not be like that!’

> Pali: Viññāṇaṁ anattā. Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe: ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe: ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.

[¶139] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶140] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶141] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶142] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶143] “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?

[¶144] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶145] “Is feeling permanent or impermanent?” …

> Pali: “Vedanā …

[¶146] “Is perception permanent or impermanent?” …

> Pali: saññā …

[¶147] “Are choices permanent or impermanent?” …

> Pali: saṅkhārā …

[¶148] “Is consciousness permanent or impermanent?”

> Pali: viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶149] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶150] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶151] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶152] “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?

[¶153] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶154] “So 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.’

> Pali: “Tasmātiha, bhikkhave, 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 attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶155] Any kind of feeling at all …

> Pali: Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā …pe… yā dūre santike vā, sabbā vedanā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶156] Any kind of perception at all …

> Pali: Yā kāci saññā …pe…

[¶157] Any kind of choices at all …

> Pali: ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā …pe… ye dūre santike vā, sabbe saṅkhārā: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶158] 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: 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 daṭṭhabbaṁ.

[¶159] 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.

[¶160] 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.

[¶161] That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the group of five mendicants were freed from defilements by not grasping.

> Pali: Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.

[¶162] > Pali: Sattamaṁ.

## 8. Involvement · SN 22.60–22.62

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/8/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/8/#p-N

[¶0] SN 22.60 · With Mahāli

> Pali: SN 22.60 · Mahālisutta

[¶1] 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.

[¶2] Then Mahāli the Licchavi went up to the Buddha … and said to him:

> Pali: Atha kho mahāli licchavi yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho mahāli licchavi bhagavantaṁ etadavoca:

[¶3] “Sir, Pūraṇa Kassapa says this: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason.’ What does the Buddha say about this?”

> Pali: “Pūraṇo, bhante, kassapo evamāha: ‘natthi hetu natthi paccayo sattānaṁ saṅkilesāya; ahetū appaccayā sattā saṅkilissanti. Natthi hetu natthi paccayo sattānaṁ visuddhiyā; ahetū appaccayā sattā visujjhantī’ti. Idha bhagavā kimāhā”ti?

[¶4] “Mahāli, there is a cause and reason for the corruption of sentient beings. Sentient beings are corrupted with cause and reason. There is a cause and reason for the purification of sentient beings. Sentient beings are purified with cause and reason.”

> Pali: “Atthi, mahāli, hetu atthi paccayo sattānaṁ saṅkilesāya; sahetū sappaccayā sattā saṅkilissanti. Atthi, mahāli, hetu, atthi paccayo sattānaṁ visuddhiyā; sahetū sappaccayā sattā visujjhantī”ti.

[¶5] “But sir, what is the cause and reason for the corruption of sentient beings? How are sentient beings corrupted with cause and reason?”

> Pali: “Katamo pana, bhante, hetu katamo paccayo sattānaṁ saṅkilesāya; kathaṁ sahetū sappaccayā sattā saṅkilissantī”ti?

[¶6] “Mahāli, if form were absolutely painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.

> Pali: “Rūpañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā rūpasmiṁ sārajjeyyuṁ. Yasmā ca kho, mahāli, rūpaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā rūpasmiṁ sārajjanti; sārāgā saṁyujjanti; saṁyogā saṅkilissanti. Ayaṁ kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya; evaṁ sahetū sappaccayā sattā saṅkilissanti.

[¶7] If feeling …

> Pali: Vedanā ca hidaṁ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā vedanāya sārajjeyyuṁ. Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti; sārāgā saṁyujjanti; saṁyogā saṅkilissanti. Ayampi kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya. Evampi sahetū sappaccayā sattā saṅkilissanti.

[¶8] perception …

> Pali: Saññā ca hidaṁ, mahāli …pe…

[¶9] choices …

> Pali: saṅkhārā ca hidaṁ, mahāli, ekantadukkhā abhavissaṁsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṁ sattā saṅkhāresu sārajjeyyuṁ. Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti; sārāgā saṁyujjanti; saṁyogā saṅkilissanti. Ayampi kho, mahāli, hetu, ayaṁ paccayo sattānaṁ saṅkilesāya. Evampi sahetū sappaccayā sattā saṅkilissanti.

[¶10] consciousness were absolutely painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t be aroused by it. But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings are aroused by it. Since they are aroused by it, they’re caught up in it, and so they become corrupted. This is a cause and reason for the corruption of sentient beings. This is how sentient beings are corrupted with cause and reason.”

> Pali: Viññāṇañca hidaṁ, mahāli, ekantadukkhaṁ abhavissa dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, nayidaṁ sattā viññāṇasmiṁ sārajjeyyuṁ. Yasmā ca kho, mahāli, viññāṇaṁ sukhaṁ sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, tasmā sattā viññāṇasmiṁ sārajjanti; sārāgā saṁyujjanti; saṁyogā saṅkilissanti. Ayampi kho, mahāli, hetu ayaṁ paccayo sattānaṁ saṅkilesāya. Evampi sahetū sappaccayā sattā saṅkilissantī”ti.

[¶11] “But sir, what is the cause and reason for the purification of sentient beings? How are sentient beings purified with cause and reason?”

> Pali: “Katamo pana, bhante, hetu katamo paccayo sattānaṁ visuddhiyā; kathaṁ sahetū sappaccayā sattā visujjhantī”ti?

[¶12] “Mahāli, if form was absolutely pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.

> Pali: “Rūpañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā rūpasmiṁ nibbindeyyuṁ. Yasmā ca kho, mahāli, rūpaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā rūpasmiṁ nibbindanti; nibbindaṁ virajjanti; virāgā visujjhanti. Ayaṁ kho, mahāli, hetu, ayaṁ paccayo, sattānaṁ visuddhiyā. Evaṁ sahetū sappaccayā sattā visujjhanti.

[¶13] If feeling …

> Pali: Vedanā ca hidaṁ, mahāli, ekantasukhā abhavissa …pe…

[¶14] perception …

> Pali: saññā ca hidaṁ, mahāli …pe…

[¶15] choices …

> Pali: saṅkhārā ca hidaṁ, mahāli, ekantasukhā abhavissaṁsu …pe…

[¶16] consciousness was absolutely pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disillusioned with it. But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disillusioned with it. Being disillusioned, desire fades away. When desire fades away they are purified. This is a cause and reason for the purification of sentient beings. This is how sentient beings are purified with cause and reason.”

> Pali: viññāṇañca hidaṁ, mahāli, ekantasukhaṁ abhavissa sukhānupatitaṁ sukhāvakkantaṁ anavakkantaṁ dukkhena, nayidaṁ sattā viññāṇasmiṁ nibbindeyyuṁ. Yasmā ca kho, mahāli, viññāṇaṁ dukkhaṁ dukkhānupatitaṁ dukkhāvakkantaṁ anavakkantaṁ sukhena, tasmā sattā viññāṇasmiṁ nibbindanti; nibbindaṁ virajjanti; virāgā visujjhanti. Ayaṁ kho, mahāli, hetu, ayaṁ paccayo, sattānaṁ visuddhiyā. Evampi sahetū sappaccayā sattā visujjhantī”ti.

[¶17] > Pali: Aṭṭhamaṁ.

[¶18] SN 22.61 · Burning

> Pali: SN 22.61 · Ādittasutta

[¶19] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶20] “Mendicants, form, feeling, perception, choices, and consciousness are burning.

> Pali: “Rūpaṁ, bhikkhave, ādittaṁ, vedanā ādittā, saññā ādittā, saṅkhārā ādittā, viññāṇaṁ ādittaṁ.

[¶21] 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 … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶22] 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.

[¶23] > Pali: Navamaṁ.

[¶24] SN 22.62 · The Scope of Definition

> Pali: SN 22.62 · Niruttipathasutta

[¶25] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶26] “Mendicants, there are these three scopes of definition, labeling, and description. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. What three? When form has passed, ceased, and perished, its designation, label, and description is ‘was’. It’s not ‘is’ or ‘will be’.

> Pali: “Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. Katame tayo? Yaṁ, bhikkhave, rūpaṁ atītaṁ niruddhaṁ vipariṇataṁ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.

[¶27] When feeling …

> Pali: Yā vedanā atītā niruddhā vipariṇatā ‘ahosī’ti tassā saṅkhā, ‘ahosī’ti tassā samaññā, ‘ahosī’ti tassā paññatti; na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘bhavissatī’ti.

[¶28] perception …

> Pali: Yā saññā …

[¶29] choices …

> Pali: ye saṅkhārā atītā niruddhā vipariṇatā ‘ahesun’ti tesaṁ saṅkhā, ‘ahesun’ti tesaṁ samaññā, ‘ahesun’ti tesaṁ paññatti; na tesaṁ saṅkhā ‘atthī’ti, na tesaṁ saṅkhā ‘bhavissantī’ti.

[¶30] consciousness has passed, ceased, and perished, its designation, label, and description is ‘was’. It’s not ‘is’ or ‘will be’.

> Pali: Yaṁ viññāṇaṁ atītaṁ niruddhaṁ vipariṇataṁ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.

[¶31] When form is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’. It’s not ‘is’ or ‘was’.

> Pali: Yaṁ, bhikkhave, rūpaṁ ajātaṁ apātubhūtaṁ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.

[¶32] When feeling …

> Pali: Yā vedanā ajātā apātubhūtā, ‘bhavissatī’ti tassā saṅkhā, ‘bhavissatī’ti tassā samaññā, ‘bhavissatī’ti tassā paññatti; na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘ahosī’ti.

[¶33] perception …

> Pali: Yā saññā …

[¶34] choices …

> Pali: ye saṅkhārā ajātā apātubhūtā, ‘bhavissantī’ti tesaṁ saṅkhā, ‘bhavissantī’ti tesaṁ samaññā, ‘bhavissantī’ti tesaṁ paññatti; na tesaṁ saṅkhā ‘atthī’ti, na tesaṁ saṅkhā ‘ahesun’ti.

[¶35] consciousness is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’. It’s not ‘is’ or ‘was’.

> Pali: Yaṁ viññāṇaṁ ajātaṁ apātubhūtaṁ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti; na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.

[¶36] When form has been born, and has appeared, its designation, label, and description is ‘is’. It’s not ‘was’ or ‘will be’.

> Pali: Yaṁ, bhikkhave, rūpaṁ jātaṁ pātubhūtaṁ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti; na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.

[¶37] When feeling …

> Pali: Yā vedanā jātā pātubhūtā, ‘atthī’ti tassā saṅkhā, ‘atthī’ti tassā samaññā, ‘atthī’ti tassā paññatti; na tassā saṅkhā ‘ahosī’ti, na tassā saṅkhā ‘bhavissatī’ti.

[¶38] perception …

> Pali: Yā saññā …

[¶39] choices …

> Pali: ye saṅkhārā jātā pātubhūtā, ‘atthī’ti tesaṁ saṅkhā, ‘atthī’ti tesaṁ samaññā, ‘atthī’ti tesaṁ paññatti; na tesaṁ saṅkhā ‘ahesun’ti, na tesaṁ saṅkhā, ‘bhavissantī’ti.

[¶40] consciousness has been born, and has appeared, its designation, label, and description is ‘is’. It’s not ‘was’ or ‘will be’.

> Pali: Yaṁ viññāṇaṁ jātaṁ pātubhūtaṁ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti; na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.

[¶41] These are the three scopes of definition, labeling, and description. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.

> Pali: Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.

[¶42] Even those who were loud and bold advocates of the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of definition should be criticized or rejected. Why is that? For fear of being blamed, attacked, provoked, and faulted.”

> Pali: Yepi te, bhikkhave, ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu. Taṁ kissa hetu? Nindāghaṭṭanabyārosaupārambhabhayā”ti.

[¶43] > Pali: Majjhimapaṇṇāsakassa upayavaggo paṭhamo.

[¶44] > Pali: Tassuddānaṁ

[¶45] > Pali: Upayo bījaṁ udānaṁ,
Upādānaparivattaṁ;
Sattaṭṭhānañca sambuddho,
Pañcamahāli ādittā;
Vaggo niruttipathena cāti.

## 9. The Perfected Ones · SN 22.63–22.72

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/9/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/9/#p-N

[¶0] SN 22.63 · When You Grasp

> Pali: SN 22.63 · Upādiyamānasutta

[¶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 a mendicant 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 aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶3] “When you grasp, mendicant, you’re bound by Māra. Not grasping, you’re free from the Wicked One.”

> Pali: “Upādiyamāno kho, bhikkhu, baddho mārassa; anupādiyamāno mutto pāpimato”ti.

[¶4] “Understood, Blessed One! Understood, Holy One!”

> Pali: “Aññātaṁ bhagavā, aññātaṁ sugatā”ti.

[¶5] “But how do you see the detailed meaning of my brief statement?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?

[¶6] “Sir, when you grasp form you’re bound by Māra. Not grasping, you’re free from the Wicked One. When you grasp feeling … perception … choices … consciousness, you’re bound by Māra. Not grasping, you’re free from the Wicked One.

> Pali: “Rūpaṁ kho, bhante, upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Vedanaṁ upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Saññaṁ … saṅkhāre … viññāṇaṁ upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato.

[¶7] That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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

[¶8] “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.

[¶9] When you grasp form you’re bound by Māra. Not grasping, you’re free from the Wicked One. When you grasp feeling … perception … choices … consciousness, you’re bound by Māra. Not grasping, you’re free from the Wicked One.

> Pali: Rūpaṁ kho, bhikkhu, upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato.

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

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

[¶11] And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: Atha kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶12] Then that mendicant, 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: Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶13] 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 that mendicant became one of the perfected.

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

[¶14] > Pali: Paṭhamaṁ.

[¶15] SN 22.64 · Conceiving

> Pali: SN 22.64 · Maññamānasutta

[¶16] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶17] Then a mendicant went up to the Buddha … and asked 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 aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti.

[¶18] “When you conceive, mendicant, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.”

> Pali: “Maññamāno kho, bhikkhu, baddho mārassa; amaññamāno mutto pāpimato”ti.

[¶19] “Understood, Blessed One! Understood, Holy One!”

> Pali: “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.

[¶20] “But how do you see the detailed meaning of my brief statement?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?

[¶21] “Sir, when you conceive form you’re bound by Māra. Not conceiving, you’re free from the Wicked One. When you conceive feeling … perception … choices … consciousness, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.

> Pali: “Rūpaṁ kho, bhante, maññamāno baddho mārassa; amaññamāno mutto pāpimato. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ maññamāno baddho mārassa; amaññamāno mutto pāpimato.

[¶22] That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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

[¶23] “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.

[¶24] When you conceive form you’re bound by Māra. Not conceiving, you’re free from the Wicked One. When you conceive feeling … perception … choices … consciousness, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.

> Pali: Rūpaṁ kho, bhikkhu, maññamāno baddho mārassa; amaññamāno mutto pāpimato. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ maññamāno baddho mārassa; amaññamāno mutto pāpimato.

[¶25] This is how to see the detailed meaning of what I said in brief.” …

> Pali: Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…

[¶26] And that mendicant became one of the perfected.

> Pali: aññataro ca pana so bhikkhu arahataṁ ahosīti.

[¶27] > Pali: Dutiyaṁ.

[¶28] SN 22.65 · When You Take Pleasure

> Pali: SN 22.65 · Abhinandamānasutta

[¶29] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶30] Then a mendicant went up to the Buddha … and asked 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 aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena …pe… pahitatto vihareyyan”ti.

[¶31] “When you take pleasure, mendicant, you’re bound by Māra. Not taking pleasure, you’re free from the Wicked One.”

> Pali: “Abhinandamāno kho, bhikkhu, baddho mārassa; anabhinandamāno mutto pāpimato”ti.

[¶32] “Understood, Blessed One! Understood, Holy One!”

> Pali: “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.

[¶33] “But how do you see the detailed meaning of my brief statement?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?

[¶34] “Sir, when you take pleasure in form you’re bound by Māra. Not taking pleasure, you’re free from the Wicked One. When you take pleasure in feeling … perception … choices … consciousness you’re bound by Māra. Not taking pleasure, you’re free from the Wicked One.

> Pali: “Rūpaṁ kho, bhante, abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato.

[¶35] That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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

[¶36] “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.

[¶37] When you take pleasure in form you’re bound by Māra. Not taking pleasure, you’re free from the Wicked One. When you take pleasure in feeling … perception … choices … consciousness you’re bound by Māra. Not taking pleasure, you’re free from the Wicked One.

> Pali: Rūpaṁ kho, bhikkhu, abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato.

[¶38] This is how to see the detailed meaning of what I said in brief.” …

> Pali: Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…

[¶39] And that mendicant became one of the perfected.

> Pali: aññataro ca pana so bhikkhu arahataṁ ahosīti.

[¶40] > Pali: Tatiyaṁ.

[¶41] SN 22.66 · Impermanence

> Pali: SN 22.66 · Aniccasutta

[¶42] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶43] Then a mendicant went up to the Buddha … and asked 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 aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti.

[¶44] “Mendicant, give up desire for whatever’s impermanent.”

> Pali: “Yaṁ kho, bhikkhu, aniccaṁ; tatra te chando pahātabbo”ti.

[¶45] “Understood, Blessed One! Understood, Holy One!”

> Pali: “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.

[¶46] “But how do you see the detailed meaning of my brief statement?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?

[¶47] “Sir, form is impermanent; I should give up desire for it.

> Pali: “Rūpaṁ kho, bhante, aniccaṁ; tatra me chando pahātabbo.

[¶48] Feeling …

> Pali: Vedanā …

[¶49] Perception …

> Pali: saññā …

[¶50] Choices …

> Pali: saṅkhārā …

[¶51] Consciousness is impermanent; I should give up desire for it.

> Pali: viññāṇaṁ aniccaṁ; tatra me chando pahātabbo.

[¶52] That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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

[¶53] “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.

[¶54] Form is impermanent; you should give up desire for it.

> Pali: Rūpaṁ kho, bhikkhu, aniccaṁ; tatra te chando pahātabbo.

[¶55] Feeling …

> Pali: Vedanā aniccā …

[¶56] Perception …

> Pali: saññā …

[¶57] Choices …

> Pali: saṅkhārā …

[¶58] Consciousness is impermanent; you should give up desire for it.

> Pali: viññāṇaṁ aniccaṁ; tatra kho te chando pahātabbo.

[¶59] This is how to see the detailed meaning of what I said in brief.” …

> Pali: Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…

[¶60] And that mendicant became one of the perfected.

> Pali: aññataro ca pana so bhikkhu arahataṁ ahosīti.

[¶61] > Pali: Catutthaṁ.

[¶62] SN 22.67 · Suffering

> Pali: SN 22.67 · Dukkhasutta

[¶63] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶64] Then a mendicant went up to the Buddha … and asked 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 aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti.

[¶65] “Mendicant, give up desire for whatever’s suffering.”

> Pali: “Yaṁ kho, bhikkhu, dukkhaṁ; tatra te chando pahātabbo”ti.

[¶66] “Understood, Blessed One! Understood, Holy One!”

> Pali: “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.

[¶67] “But how do you see the detailed meaning of my brief statement?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?

[¶68] “Sir, form is suffering; I should give up desire for it.

> Pali: “Rūpaṁ kho, bhante, dukkhaṁ; tatra me chando pahātabbo.

[¶69] Feeling …

> Pali: Vedanā …

[¶70] Perception …

> Pali: saññā …

[¶71] Choices …

> Pali: saṅkhārā …

[¶72] Consciousness is suffering; I should give up desire for it.

> Pali: viññāṇaṁ dukkhaṁ; tatra me chando pahātabbo.

[¶73] That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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

[¶74] “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.

[¶75] Form is suffering; you should give up desire for it.

> Pali: Rūpaṁ kho, bhikkhu, dukkhaṁ; tatra te chando pahātabbo.

[¶76] Feeling …

> Pali: Vedanā …

[¶77] Perception …

> Pali: saññā …

[¶78] Choices …

> Pali: saṅkhārā …

[¶79] Consciousness is suffering; you should give up desire for it.

> Pali: viññāṇaṁ dukkhaṁ; tatra te chando pahātabbo.

[¶80] This is how to see the detailed meaning of what I said in brief.” …

> Pali: Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…

[¶81] And that mendicant became one of the perfected.

> Pali: aññataro ca pana so bhikkhu arahataṁ ahosīti.

[¶82] > Pali: Pañcamaṁ.

[¶83] SN 22.68 · Not-Self

> Pali: SN 22.68 · Anattasutta

[¶84] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶85] Then a mendicant went up to the Buddha … and asked 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 aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… ātāpī pahitatto vihareyyan”ti.

[¶86] “Mendicant, give up desire for what is not-self.”

> Pali: “Yo kho, bhikkhu, anattā; tatra te chando pahātabbo”ti.

[¶87] “Understood, Blessed One! Understood, Holy One!”

> Pali: “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.

[¶88] “But how do you see the detailed meaning of my brief statement?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?

[¶89] “Sir, form is not-self; I should give up desire for it.

> Pali: “Rūpaṁ kho, bhante, anattā; tatra me chando pahātabbo.

[¶90] Feeling …

> Pali: Vedanā …

[¶91] Perception …

> Pali: saññā …

[¶92] Choices …

> Pali: saṅkhārā …

[¶93] Consciousness is not-self; I should give up desire for it.

> Pali: viññāṇaṁ anattā; tatra me chando pahātabbo.

[¶94] That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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

[¶95] “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.

[¶96] Form is not-self; you should give up desire for it.

> Pali: Rūpaṁ kho, bhikkhu, anattā; tatra te chando pahātabbo.

[¶97] Feeling …

> Pali: Vedanā …

[¶98] Perception …

> Pali: saññā …

[¶99] Choices …

> Pali: saṅkhārā …

[¶100] Consciousness is not-self; you should give up desire for it.

> Pali: viññāṇaṁ anattā; tatra te chando pahātabbo.

[¶101] This is how to see the detailed meaning of what I said in brief.” …

> Pali: Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…

[¶102] And that mendicant became one of the perfected.

> Pali: aññataro ca pana so bhikkhu arahataṁ ahosīti.

[¶103] > Pali: Chaṭṭhaṁ.

[¶104] SN 22.69 · Not Belonging to Self

> Pali: SN 22.69 · Anattaniyasutta

[¶105] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶106] Then a mendicant went up to the Buddha … and asked 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 aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu …pe… vihareyyan”ti.

[¶107] “Mendicant, give up desire for whatever doesn’t belong to self.”

> Pali: “Yaṁ kho, bhikkhu, anattaniyaṁ; tatra te chando pahātabbo”ti.

[¶108] “Understood, Blessed One! Understood, Holy One!”

> Pali: “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.

[¶109] “But how do you see the detailed meaning of my brief statement?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?

[¶110] “Sir, form doesn’t belong to self; I should give up desire for it.

> Pali: “Rūpaṁ kho, bhante, anattaniyaṁ; tatra me chando pahātabbo.

[¶111] Feeling …

> Pali: Vedanā …

[¶112] Perception …

> Pali: saññā …

[¶113] Choices …

> Pali: saṅkhārā …

[¶114] Consciousness doesn’t belong to self; I should give up desire for it.

> Pali: viññāṇaṁ anattaniyaṁ; tatra me chando pahātabbo.

[¶115] That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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

[¶116] “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.

[¶117] Form doesn’t belong to self; you should give up desire for it.

> Pali: Rūpaṁ kho, bhikkhu, anattaniyaṁ; tatra te chando pahātabbo.

[¶118] Feeling …

> Pali: Vedanā …

[¶119] Perception …

> Pali: saññā …

[¶120] Choices …

> Pali: saṅkhārā …

[¶121] Consciousness doesn’t belong to self; you should give up desire for it.

> Pali: viññāṇaṁ anattaniyaṁ; tatra te chando pahātabbo.

[¶122] This is how to see the detailed meaning of what I said in brief.” …

> Pali: Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…

[¶123] And that mendicant became one of the perfected.

> Pali: aññataro ca pana so bhikkhu arahataṁ ahosīti.

[¶124] > Pali: Sattamaṁ.

[¶125] SN 22.70 · Definitely Arousing

> Pali: SN 22.70 · Rajanīyasaṇṭhitasutta

[¶126] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶127] Then a mendicant went up to the Buddha … and asked 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 aññataro bhikkhu …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā …pe… vihareyyan”ti.

[¶128] “Mendicant, give up desire for whatever is shaped by arousal.”

> Pali: “Yaṁ kho, bhikkhu, rajanīyasaṇṭhitaṁ; tatra te chando pahātabbo”ti.

[¶129] “Understood, Blessed One! Understood, Holy One!”

> Pali: “Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.

[¶130] “But how do you see the detailed meaning of my brief statement?”

> Pali: “Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?

[¶131] “Sir, form is shaped by arousal; I should give up desire for it.

> Pali: “Rūpaṁ kho, bhante, rajanīyasaṇṭhitaṁ; tatra me chando pahātabbo.

[¶132] Feeling …

> Pali: Vedanā …

[¶133] Perception …

> Pali: saññā …

[¶134] Choices …

> Pali: saṅkhārā …

[¶135] Consciousness is shaped by arousal; I should give up desire for it.

> Pali: viññāṇaṁ rajanīyasaṇṭhitaṁ; tatra me chando pahātabbo.

[¶136] That’s how I understand the detailed meaning of the Buddha’s brief statement.”

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

[¶137] “Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

> Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.

[¶138] Form is shaped by arousal; you should give up desire for it.

> Pali: Rūpaṁ kho, bhikkhu, rajanīyasaṇṭhitaṁ; tatra te chando pahātabbo.

[¶139] Feeling …

> Pali: Vedanā …

[¶140] Perception …

> Pali: saññā …

[¶141] Choices …

> Pali: saṅkhārā …

[¶142] Consciousness is shaped by arousal; you should give up desire for it.

> Pali: viññāṇaṁ rajanīyasaṇṭhitaṁ; tatra te chando pahātabbo.

[¶143] This is how to see the detailed meaning of what I said in brief.” …

> Pali: Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…

[¶144] And that mendicant became one of the perfected.

> Pali: aññataro ca pana so bhikkhu arahataṁ ahosīti.

[¶145] > Pali: Aṭṭhamaṁ.

[¶146] SN 22.71 · With Rādha

> Pali: SN 22.71 · Rādhasutta

[¶147] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶148] Then Venerable Rādha went up to the Buddha … and asked him, “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: Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?

[¶149] “Rādha, 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.’

> Pali: “Yaṁ kiñci, rādha, 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.

[¶150] 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: Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.

[¶151] 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, rādha, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti …pe…

[¶152] And Venerable Rādha became one of the perfected.

> Pali: aññataro ca panāyasmā rādho arahataṁ ahosīti.

[¶153] > Pali: Navamaṁ.

[¶154] SN 22.72 · With Surādha

> Pali: SN 22.72 · Surādhasutta

[¶155] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶156] Then Venerable Surādha said to the Buddha:

> Pali: Atha kho āyasmā surādho bhagavantaṁ etadavoca:

[¶157] “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 imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti, vidhā samatikkantaṁ santaṁ suvimuttan”ti?

[¶158] “Surādha, one is freed by not grasping having truly seen 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.’

> Pali: “Yaṁ kiñci, surādha, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.

[¶159] One is freed by not grasping having truly seen 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: Yā kāci vedanā … 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, sabbā vedanā …pe… sabbā saññā … sabbe saṅkhārā … sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.

[¶160] 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, surādha, jānato evaṁ passato imasmiñca saviññāṇake kāye, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti …pe…

[¶161] And Venerable Surādha became one of the perfected.

> Pali: aññataro ca panāyasmā surādho arahataṁ ahosīti.

[¶162] > Pali: Dasamaṁ.

[¶163] > Pali: Arahantavaggo dutiyo.

[¶164] > Pali: Tassuddānaṁ

[¶165] > Pali: Upādiyamaññamānā,
Athābhinandamāno ca;
Aniccaṁ dukkhaṁ anattā ca,
Anattaniyaṁ rajanīyasaṇṭhitaṁ;
Rādhasurādhena te dasāti.

## 10. Bitable · SN 22.73–22.80

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/10/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/10/#p-N

[¶0] SN 22.73 · Gratification

> Pali: SN 22.73 · Assādasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. A learned noble disciple does truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.”

> Pali: “Assutavā, bhikkhave, puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Vedanāya … saññāya … saṅkhārānaṁ … viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Vedanāya … saññāya … saṅkhārānaṁ … viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 22.74 · Origin

> Pali: SN 22.74 · Samudayasutta

[¶5] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶6] “Mendicants, an unlearned ordinary person doesn’t truly understand the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness. A learned noble disciple does truly understand the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.”

> Pali: “Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Vedanāya … saññāya … saṅkhārānaṁ … viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Vedanāya … saññāya … saṅkhārānaṁ … viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] SN 22.75 · Origin (2nd)

> Pali: SN 22.75 · Dutiyasamudayasutta

[¶9] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶10] “Mendicants, a learned noble disciple truly understands the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.”

> Pali: “Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Vedanāya … saññāya … saṅkhārānaṁ … viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānātī”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] SN 22.76 · The Perfected Ones

> Pali: SN 22.76 · Arahantasutta

[¶13] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶14] “Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: “Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶15] Feeling …

> Pali: Vedanā …

[¶16] Perception …

> Pali: saññā …

[¶17] Choices …

> Pali: saṅkhārā …

[¶18] Consciousness is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶19] 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 … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶20] 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.’ As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti.

[¶21] 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:

[¶22] “Oh! How happy are the perfected ones!
Craving is not found in them,
the conceit ‘I am’ is cut off,
and the net of delusion is shattered.

> Pali: “Sukhino vata arahanto,
taṇhā tesaṁ na vijjati;
Asmimāno samucchinno,
mohajālaṁ padālitaṁ.

[¶23] They’ve attained imperturbability,
their minds are unclouded,
nothing in the world clings to them,
manifesting divinity, undefiled.

> Pali: Anejaṁ te anuppattā,
cittaṁ tesaṁ anāvilaṁ;
Loke anupalittā te,
brahmabhūtā anāsavā.

[¶24] Completely understanding the five aggregates,
their domain is the seven good qualities.
Those true persons are praiseworthy,
the Buddha’s bosom sons.

> Pali: Pañcakkhandhe pariññāya,
satta saddhammagocarā;
Pasaṁsiyā sappurisā,
puttā buddhassa orasā.

[¶25] Endowed with the seven gems,
and trained in the three trainings,
the great heroes live on,
with fear and dread given up.

> Pali: Sattaratanasampannā,
Tīsu sikkhāsu sikkhitā;
Anuvicaranti mahāvīrā,
Pahīnabhayabheravā.

[¶26] Endowed with ten factors,
those giants are immersed in samādhi.
They are the best in the world,
craving is not found in them.

> Pali: Dasahaṅgehi sampannā,
mahānāgā samāhitā;
Ete kho seṭṭhā lokasmiṁ,
taṇhā tesaṁ na vijjati.

[¶27] The adept’s knowledge has arisen:
‘This bag of bones is my last.’
They are independent of others
in the core of the spiritual path.

> Pali: Asekhañāṇamuppannaṁ,
antimoyaṁ samussayo;
Yo sāro brahmacariyassa,
tasmiṁ aparapaccayā.

[¶28] They do not waver due to the discriminations,
they’re freed from future lives.
They’ve reached the level of the tamed,
in the world, they’re the winners.

> Pali: Vidhāsu na vikampanti,
vippamuttā punabbhavā;
Dantabhūmimanuppattā,
te loke vijitāvino.

[¶29] Above, below, all round,
relishing is not found in them.
They roar their lion’s roar:
‘The awakened are supreme in the world!’”

> Pali: Uddhaṁ tiriyaṁ apācīnaṁ,
nandī tesaṁ na vijjati;
Nadanti te sīhanādaṁ,
buddhā loke anuttarā”ti.

[¶30] > Pali: Catutthaṁ.

[¶31] SN 22.77 · The Perfected Ones (2nd)

> Pali: SN 22.77 · Dutiyaarahantasutta

[¶32] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶33] “Mendicants, form is impermanent. What’s impermanent is suffering. What’s suffering is not-self. And what’s not-self should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: “Rūpaṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti …pe… evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶34] 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 … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶35] 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.

[¶36] As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”

> Pali: Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṁ, ete aggā, ete seṭṭhā lokasmiṁ yadidaṁ arahanto”ti.

[¶37] > Pali: Pañcamaṁ.

[¶38] SN 22.78 · The Lion

> Pali: SN 22.78 · Sīhasutta

[¶39] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶40] “Mendicants, toward evening the lion, king of beasts, emerges from his den, yawns, surveys the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. And whatever animals hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. Even the royal elephants, bound with strong harnesses in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. That’s how powerful is the lion, king of beasts, over animals, how illustrious and mighty.

> Pali: “Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadati; tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkamati. Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṁ suṇanti; yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti; bilaṁ bilāsayā pavisanti; dakaṁ dakāsayā pavisanti; vanaṁ vanāsayā pavisanti; ākāsaṁ pakkhino bhajanti. Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu, daḷhehi varattehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṁ cajamānā, yena vā tena vā palāyanti. Evaṁ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṁ pāṇānaṁ, evaṁ mahesakkho, evaṁ mahānubhāvo.

[¶41] In the same way, when a Realized One arises in the world—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—he teaches the Dhamma: ‘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.’

> Pali: Evameva kho, bhikkhave, yadā tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So dhammaṁ deseti: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.

[¶42] Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. ‘Oh no! It turns out we’re impermanent, though we thought we were permanent! It turns out we don’t last, though we thought we were everlasting! It turns out we’re transient, though we thought we were eternal! It turns out that we’re impermanent, not lasting, transient, and included within substantial reality.’ That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.”

> Pali: Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṁ sutvā yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti: ‘aniccāva kira, bho, mayaṁ samānā niccamhāti amaññimha. Addhuvāva kira, bho, mayaṁ samānā dhuvamhāti amaññimha. Asassatāva kira, bho, mayaṁ samānā sassatamhāti amaññimha. Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. Evaṁ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṁ mahesakkho, evaṁ mahānubhāvo”ti.

[¶43] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā …pe… etadavoca satthā:

[¶44] “The Buddha, the unrivaled Teacher
in all the world with its gods,
rolls forth the Wheel of Dhamma
from his own insight:

> Pali: “Yadā buddho abhiññāya,
dhammacakkaṁ pavattayi;
Sadevakassa lokassa,
satthā appaṭipuggalo.

[¶45] substantial reality, its cessation,
the origin of substantial reality,
and the noble eightfold path
that leads to the stilling of suffering.

> Pali: Sakkāyañca nirodhañca,
sakkāyassa ca sambhavaṁ;
Ariyañcaṭṭhaṅgikaṁ maggaṁ,
dukkhūpasamagāminaṁ.

[¶46] And then the long-lived gods,
so beautiful and glorious,
are afraid and full of terror,
like the other beasts when they hear a lion.

> Pali: Yepi dīghāyukā devā,
vaṇṇavanto yasassino;
Bhītā santāsamāpāduṁ,
sīhassevitare migā.

[¶47] ‘We haven’t passed beyond substantial reality!
It turns out we’re impermanent!’
So they say when they hear the word
of the perfected one, free and unaffected.”

> Pali: Avītivattā sakkāyaṁ,
aniccā kira bho mayaṁ;
Sutvā arahato vākyaṁ,
vippamuttassa tādino”ti.

[¶48] > Pali: Chaṭṭhaṁ.

[¶49] SN 22.79 · Bitable

> Pali: SN 22.79 · Khajjanīyasutta

[¶50] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶51] “Mendicants, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them. What five? ‘I had such form in the past.’ Recollecting thus, it’s only form that they recollect. ‘I had such feeling … perception … choices … consciousness in the past.’ Recollecting thus, it’s only consciousness that they recollect.

> Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ pubbenivāsaṁ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṁ vā aññataraṁ. Katame pañca? ‘Evaṁrūpo ahosiṁ atītamaddhānan’ti— iti vā hi, bhikkhave, anussaramāno rūpaṁyeva anussarati. ‘Evaṁvedano ahosiṁ atītamaddhānan’ti— iti vā hi, bhikkhave, anussaramāno vedanaṁyeva anussarati. ‘Evaṁsañño ahosiṁ atītamaddhānan’ti … ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti … ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti— iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati.

[¶52] And why do you call it form? It’s deformed; that’s why it’s called ‘form’. Deformed by what? Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles. It’s deformed; that’s why it’s called ‘form’.

> Pali: Kiñca, bhikkhave, rūpaṁ vadetha? Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṁsamakasavātātapasarīsapasamphassenapi ruppati. Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.

[¶53] And why do you call it feeling? It feels; that’s why it’s called ‘feeling’. And what does it feel? It feels pleasure, pain, and neutral. It feels; that’s why it’s called ‘feeling’.

> Pali: Kiñca, bhikkhave, vedanaṁ vadetha? Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati. Kiñca vedayati? Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati. Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.

[¶54] And why do you call it perception? It perceives; that’s why it’s called ‘perception’. And what does it perceive? It perceives blue, yellow, red, and white. It perceives; that’s why it’s called ‘perception’.

> Pali: Kiñca, bhikkhave, saññaṁ vadetha? Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati. Kiñca sañjānāti? Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.

[¶55] And why do you call them choices? Choices produce conditioned phenomena; that’s why they’re called ‘choices’. And what are the conditioned phenomena that they produce? Form is a conditioned phenomenon; choices are what make it into form. Feeling is a conditioned phenomenon; choices are what make it into feeling. Perception is a conditioned phenomenon; choices are what make it into perception. Choices are conditioned phenomena; choices are what make them into choices. Consciousness is a conditioned phenomenon; choices are what make it into consciousness. Choices produce conditioned phenomena; that’s why they’re called ‘choices’.

> Pali: Kiñca, bhikkhave, saṅkhāre vadetha? Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati. Kiñca saṅkhatamabhisaṅkharonti? Rūpaṁ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṁ vedanattāya saṅkhatamabhisaṅkharonti, saññaṁ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṁ viññāṇattāya saṅkhatamabhisaṅkharonti. Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.

[¶56] And why do you call it consciousness? It cognizes; that’s why it’s called ‘consciousness’. And what does it cognize? It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland. It cognizes; that’s why it’s called ‘consciousness’.

> Pali: Kiñca, bhikkhave, viññāṇaṁ vadetha? Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati. Kiñca vijānāti? Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti. Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.

[¶57] A learned noble disciple reflects on this: ‘Currently I’m bitten by form. In the past I was also bitten by form just like now. If I were to look forward to enjoying form in the future, I’d be bitten by form in the future just as I am today.’ Reflecting like this they are not concerned with past form, they don’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form.

> Pali: Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: ‘ahaṁ kho etarahi rūpena khajjāmi. Atītampāhaṁ addhānaṁ evameva rūpena khajjiṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. Ahañceva kho pana anāgataṁ rūpaṁ abhinandeyyaṁ, anāgatampāhaṁ addhānaṁ evameva rūpena khajjeyyaṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti. So iti paṭisaṅkhāya atītasmiṁ rūpasmiṁ anapekkho hoti; anāgataṁ rūpaṁ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

[¶58] ‘Currently I’m bitten by feeling …

> Pali: ‘Ahaṁ kho etarahi vedanāya khajjāmi. Atītampāhaṁ addhānaṁ evameva vedanāya khajjiṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi. Ahañceva kho pana anāgataṁ vedanaṁ abhinandeyyaṁ; anāgatampāhaṁ addhānaṁ evameva vedanāya khajjeyyaṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti. So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti; anāgataṁ vedanaṁ nābhinandati; paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.

[¶59] perception …

> Pali: ‘Ahaṁ kho etarahi saññāya khajjāmi …pe…

[¶60] choices …

> Pali: ahaṁ kho etarahi saṅkhārehi khajjāmi. Atītampāhaṁ addhānaṁ evameva saṅkhārehi khajjiṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti. Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṁ; anāgatampāhaṁ addhānaṁ evameva saṅkhārehi khajjeyyaṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti. So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti; anāgate saṅkhāre nābhinandati; paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti.

[¶61] consciousness. In the past I was also bitten by consciousness just like now. If I were to look forward to enjoying consciousness in the future, I’d be bitten by consciousness in the future just as I am today.’ Reflecting like this they are not concerned with past consciousness, they don’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.

> Pali: ‘Ahaṁ kho etarahi viññāṇena khajjāmi. Atītampi addhānaṁ evameva viññāṇena khajjiṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi. Ahañceva kho pana anāgataṁ viññāṇaṁ abhinandeyyaṁ; anāgatampāhaṁ addhānaṁ evameva viññāṇena khajjeyyaṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti. So iti paṭisaṅkhāya atītasmiṁ viññāṇasmiṁ anapekkho hoti; anāgataṁ viññāṇaṁ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

[¶62] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶63] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶64] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶65] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶66] “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?

[¶67] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶68] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶69] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶70] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶71] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶72] “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?

[¶73] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶74] “So 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 … 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: “Tasmātiha, bhikkhave, 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 attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[¶75] This is called a noble disciple who gets rid of and doesn’t accumulate; who gives up and doesn’t grasp; who unmeshes and doesn’t enmesh; who dissipates and doesn’t get clouded.

> Pali: Ayaṁ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti; pajahati, na upādiyati; visineti, na ussineti; vidhūpeti, na sandhūpeti.

[¶76] And what things do they get rid of and not accumulate? They get rid of form and don’t accumulate it. They get rid of feeling … perception … choices … consciousness and don’t accumulate it.

> Pali: Kiñca apacināti, no ācināti? Rūpaṁ apacināti, no ācināti; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ apacināti, no ācināti.

[¶77] And what things do they give up and not grasp? They give up form and don’t grasp it. They give up feeling … perception … choices … consciousness and don’t grasp it.

> Pali: Kiñca pajahati, na upādiyati? Rūpaṁ pajahati, na upādiyati; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ pajahati, na upādiyati.

[¶78] And what things do they unmesh and not enmesh? They unmesh form and don’t enmesh it. They unmesh feeling … perception … choices … consciousness and don’t enmesh it.

> Pali: Kiñca visineti, na ussineti? Rūpaṁ visineti, na ussineti; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ visineti, na ussineti.

[¶79] And what things do they dissipate and not get clouded by? They dissipate form and don’t get clouded by it. They dissipate feeling … perception … choices … consciousness and don’t get clouded by it.

> Pali: Kiñca vidhūpeti, na sandhūpeti? Rūpaṁ vidhūpeti, na sandhūpeti; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ vidhūpeti, na sandhūpeti.

[¶80] 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 … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶81] 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.

[¶82] This is called a mendicant who neither gets rid of nor accumulates, but remains after getting rid. They neither give up nor grasp, but remain after giving up. They neither unmesh nor enmesh, but remain after unmeshing. They neither dissipate nor get clouded, but remain after dissipating.

> Pali: Ayaṁ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito; neva pajahati na upādiyati, pajahitvā ṭhito; neva visineti na ussineti, visinetvā ṭhito; neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito

[¶83] And what things do they neither get rid of nor accumulate, but remain after getting rid of them? They neither get rid of nor accumulate form, but remain after getting rid of it. They neither get rid of nor accumulate feeling … perception … choices … consciousness, but remain after getting rid of it.

> Pali: Kiñca nevācināti na apacināti, apacinitvā ṭhito? Rūpaṁ nevācināti na apacināti, apacinitvā ṭhito; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ nevācināti na apacināti, apacinitvā ṭhito.

[¶84] And what things do they neither give up nor grasp, but remain after giving them up? They neither give up nor grasp form, but remain after giving it up. They neither give up nor grasp feeling … perception … choices … consciousness, but remain after giving it up.

> Pali: Kiñca neva pajahati na upādiyati, pajahitvā ṭhito? Rūpaṁ neva pajahati na upādiyati, pajahitvā ṭhito; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ neva pajahati na upādiyati, pajahitvā ṭhito.

[¶85] And what things do they neither discard nor amass, but remain after discarding them? They neither unmesh nor enmesh form, but remain after unmeshing it. They neither unmesh nor enmesh feeling … perception … choices … consciousness, but remain after unmeshing it.

> Pali: Kiñca neva visineti na ussineti, visinetvā ṭhito? Rūpaṁ neva visineti na ussineti, visinetvā ṭhito; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ neva visineti na ussineti, visinetvā ṭhito.

[¶86] And what things do they neither dissipate nor get clouded by, but remain after dissipating them? They neither dissipate nor get clouded by form, but remain after dissipating it. They neither dissipate nor get clouded by feeling … perception … choices … consciousness, but remain after dissipating it.

> Pali: Kiñca neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito? Rūpaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito.

[¶87] When a mendicant’s mind is freed like this, the gods together with Indra, the Divinity, and the Progenitor worship them from afar:

> Pali: Evaṁvimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:

[¶88] ‘Homage to you, O thoroughbred!
Homage to you, supreme among men!
We don’t understand
the basis of your absorption.’”

> Pali: ‘Namo te purisājañña,
namo te purisuttama;
Yassa te nābhijānāma,
yampi nissāya jhāyasī’”ti.

[¶89] > Pali: Sattamaṁ.

[¶90] SN 22.80 · Beggars

> Pali: SN 22.80 · Piṇḍolyasutta

[¶91] At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

> Pali: Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

[¶92] Then the Buddha, having dismissed the mendicant Saṅgha for some reason, robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the Great Wood for the day’s meditation, plunged deep into it, and sat at the root of a young wood-apple tree to meditate.

> Pali: Atha kho bhagavā kismiñcideva pakaraṇe bhikkhusaṅghaṁ paṇāmetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya. Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi.

[¶93] Then as he was in private retreat this thought came to his mind, “I have purged the mendicant Saṅgha. But there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. Not seeing me they may change and fall apart. If a young calf doesn’t see its mother it may change and fall apart. … Or if young seedlings don’t get water they may change and fall apart. In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. Not seeing me they may change and fall apart. Why don’t I support the mendicant Saṅgha now as I did in the past?”

> Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “mayā kho bhikkhusaṅgho pabāḷho. Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ. Tesaṁ mamaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo. Seyyathāpi nāma vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ siyā vipariṇāmo; evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ tesaṁ mamaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo. Seyyathāpi nāma bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo; evameva santettha …pe… tesaṁ mamaṁ alabhantānaṁ dassanāya siyā aññathattaṁ siyā vipariṇāmo. Yannūnāhaṁ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṁ bhikkhusaṅghan”ti.

[¶94] Then the divinity Sahampati knew the Buddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. He arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said: “That’s so true, Blessed One! That’s so true, Holy One! The Buddha has purged the mendicant Saṅgha. But there are mendicants who are junior, recently gone forth, newly come to this teaching and training. … May the Buddha be happy with the mendicant Saṅgha! May the Buddha welcome the mendicant Saṅgha! May the Buddha support the mendicant Saṅgha now as he did in the past!”

> Pali: Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “evametaṁ, bhagavā, evametaṁ, sugata. Bhagavatā, bhante, bhikkhusaṅgho pabāḷho. Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ. Tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo. Seyyathāpi nāma vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ siyā vipariṇāmo; evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ siyā vipariṇāmo. Seyyathāpi nāma bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo; evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ alabhantānaṁ dassanāya siyā aññathattaṁ siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. Yatheva bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇhātu bhikkhusaṅghan”ti.

[¶95] The Buddha consented with silence. Then the divinity Sahampati, knowing that the Buddha had consented, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmā sahampati bhagavato adhivāsanaṁ viditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

[¶96] Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, where he sat down on the seat spread out. Then he used his psychic power to will that the mendicants would come to him timidly, alone or in pairs. Those mendicants approached the Buddha timidly, bowed, and sat down to one side. The Buddha said to them:

> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā te bhikkhū ekadvīhikāya sārajjamānarūpā yenāhaṁ tenupasaṅkameyyuṁ. Tepi bhikkhū ekadvīhikāya sārajjamānarūpā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:

[¶97] “This is the last of lifestyles, mendicants, namely relying on alms. The world curses you: ‘You beggar, walking bowl in hand!’ Yet earnest gentlemen take it up for a good reason. Not to escape a summons by a king or a summons for a bandit, or because you were in debt or in fear, or in order to make a living. But because they’re swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. They’re swamped by suffering, mired in suffering. And they think, ‘Hopefully I can make an end to this entire mass of suffering.’

> Pali: “Antamidaṁ, bhikkhave, jīvikānaṁ yadidaṁ piṇḍolyaṁ. Abhisāpoyaṁ, bhikkhave, lokasmiṁ piṇḍolo vicarasi pattapāṇīti. Tañca kho etaṁ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṁ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā; api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.

[¶98] That’s how this gentleman has gone forth. Yet they covet sensual pleasures; they’re infatuated, full of ill will and malicious intent. They are unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties. Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. I say that individual is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life.

> Pali: Evaṁ pabbajito cāyaṁ, bhikkhave, kulaputto. So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ, neva gāme kaṭṭhatthaṁ pharati, nāraññe kaṭṭhatthaṁ pharati. Tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti.

[¶99] There are these three unskillful thoughts. Sensual, malicious, and cruel thoughts. And where do these three unskillful thoughts cease without remainder? In those who meditate with their mind firmly established in the four kinds of mindfulness meditation; or who develop signless immersion. This is quite enough motivation to develop signless immersion. When signless immersion is developed and cultivated it is very fruitful and beneficial.

> Pali: Tayome, bhikkhave, akusalavitakkā— kāmavitakko, byāpādavitakko, vihiṁsāvitakko. Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti? Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṁ vā samādhiṁ bhāvayato. Yāvañcidaṁ, bhikkhave, alameva animitto samādhi bhāvetuṁ. Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṁso.

[¶100] There are these two views. Views favoring existence and views favoring nonexistence. A learned noble disciple reflects on this: ‘Is there anything in the world that I could grasp without fault?’ They understand: ‘There’s nothing in the world that I could grasp without fault. For in grasping I would grasp only at form, feeling, perception, choices, or consciousness. That grasping of mine would be a condition 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: Dvemā, bhikkhave, diṭṭhiyo— bhavadiṭṭhi ca vibhavadiṭṭhi ca. Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: ‘atthi nu kho taṁ kiñci lokasmiṁ yamahaṁ upādiyamāno na vajjavā assan’ti? So evaṁ pajānāti: ‘natthi nu kho taṁ kiñci lokasmiṁ yamahaṁ upādiyamāno na vajjavā assaṁ. Ahañhi rūpaññeva upādiyamāno upādiyeyyaṁ vedanaññeva … saññaññeva … saṅkhāreyeva viññāṇaññeva upādiyamāno upādiyeyyaṁ. Tassa me assa upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhaveyyuṁ. Evametassa kevalassa dukkhakkhandhassa samudayo assā’ti.

[¶101] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶102] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶103] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶104] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶105] “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?

[¶106] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶107] “Is feeling … perception … choices … consciousness permanent or impermanent?” …

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ …pe…

[¶108] “So you should truly see …

> Pali: tasmātiha, bhikkhave,

[¶109] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: evaṁ passaṁ … nāparaṁ itthattāyāti pajānātī”ti.

[¶110] > Pali: Aṭṭhamaṁ.

## 11. Bitable · SN 22.81–22.82

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/11/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/11/#p-N

[¶0] SN 22.81 · At Pārileyyaka

> Pali: SN 22.81 · Pālileyyasutta

[¶1] At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.

[¶2] Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms. After the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his supporters or taking leave of the mendicant Saṅgha, he set out to go wandering alone, with no companion.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkāmi.

[¶3] Then, not long after the Buddha had left, one of the mendicants went to Venerable Ānanda and told him what had happened. Ānanda said, “Reverend, when the Buddha leaves like this it means he wants to stay alone. At this time no one should follow him.”

> Pali: Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “esāvuso ānanda, bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkanto”ti. “Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti; na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti.

[¶4] Then the Buddha, traveling stage by stage, arrived at Pārileyyaka, where he stayed at the root of a sacred sal tree. Then several mendicants went up to Venerable Ānanda and exchanged greetings with him.

> Pali: Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari. Tatra sudaṁ bhagavā pālileyyake viharati bhaddasālamūle. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu.

[¶5] When the greetings and polite conversation were over, they sat down to one side and said to him, “Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. We wish to hear a Dhamma talk from the Buddha.”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: “cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā; icchāma mayaṁ, āvuso ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun”ti.

[¶6] Then Venerable Ānanda together with those mendicants went to Pārileyyaka to see the Buddha. They bowed and sat down to one side, and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

> Pali: Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

[¶7] Now at that time one of the monks had the thought, “How do you know and see in order to end the defilements without delay?”

> Pali: Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: “kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?

[¶8] Then the Buddha, knowing that monk’s train of thought, addressed the mendicants:

> Pali: Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:

[¶9] “Mendicants, I’ve taught the Dhamma analytically. I’ve analytically taught the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. That’s how I’ve taught the Dhamma analytically. Though I’ve taught the Dhamma analytically, still a certain mendicant present here has this thought: ‘How do you know and see in order to end the defilements without delay?’

> Pali: “vicayaso desito, bhikkhave, mayā dhammo; vicayaso desitā cattāro satipaṭṭhānā; vicayaso desitā cattāro sammappadhānā; vicayaso desitā cattāro iddhipādā; vicayaso desitāni pañcindriyāni; vicayaso desitāni pañca balāni; vicayaso desitā sattabojjhaṅgā; vicayaso desito ariyo aṭṭhaṅgiko maggo. Evaṁ vicayaso desito, bhikkhave, mayā dhammo. Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi: ‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti?

[¶10] And how, mendicants, do you know and see in order to end the defilements without delay? Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

> Pali: Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti? Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

[¶11] They regard form as self. But that regarding is just a conditioned phenomenon. And what’s the source, origin, birthplace, and inception of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements without delay.

> Pali: rūpaṁ attato samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

[¶12] Perhaps they don’t regard form as self, but they still regard self as possessing form. But that regarding is just a conditioned phenomenon. …

> Pali: Na heva kho rūpaṁ attato samanupassati; api ca kho rūpavantaṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

[¶13] Perhaps they don’t regard form as self, or self as possessing form, but they still regard form in self. But that regarding is just a conditioned phenomenon. …

> Pali: Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati; api ca kho attani rūpaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

[¶14] Perhaps they don’t regard form as self, or self as possessing form, or form in self, but they still regard self in form. But that regarding is just a conditioned phenomenon. …

> Pali: Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati; api ca kho rūpasmiṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato …pe… āsavānaṁ khayo hoti.

[¶15] Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form. But they regard feeling as self … perception as self … choices as self … consciousness as self … But that regarding is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements without delay.

> Pali: Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati; api ca kho vedanaṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanaṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati; api ca kho saññaṁ … api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṁ attānaṁ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṁ samanupassati; api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno …pe… kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

[¶16] Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Still, they have such a view: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ But that eternalist view is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? … That’s how you should know and see in order to end the defilements without delay.

> Pali: Na heva kho rūpaṁ attato samanupassati, na vedanaṁ attato samanupassati, na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati; api ca kho evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṁnidāno …pe… evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

[¶17] Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Nor do they have such a view: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ Still, they have such a view: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ But that annihilationist view is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? … That’s how you should know and see in order to end the defilements without delay.

> Pali: Na heva kho rūpaṁ attato samanupassati, na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati; nāpi evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Api ca kho evaṁdiṭṭhi hoti: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti. Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco …pe… evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

[¶18] Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Nor do they have such a view: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ Nor do they have such a view: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ Still, they have doubts and uncertainties. They’re undecided about the true teaching. That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements without delay.”

> Pali: Na heva kho rūpaṁ attato samanupassati, na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati …pe… na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti; nāpi evaṁdiṭṭhi hoti: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti; api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. Sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.

[¶19] > Pali: Navamaṁ.

[¶20] SN 22.82 · A Full Moon Night

> Pali: SN 22.82 · Puṇṇamasutta

[¶21] At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery, together with a large Saṅgha of monks. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṁ. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.

[¶22] Then one of the monks rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said:

> Pali: Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:

[¶23] “Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”

> Pali: “puccheyyāhaṁ, bhante, bhagavantaṁ kiñcideva desaṁ, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti?

[¶24] “Well then, monk, take your own seat and ask what you wish.”

> Pali: “Tena hi tvaṁ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.

[¶25] “Yes, sir,” replied that monk. He took his seat and said to the Buddha:

> Pali: “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṁ etadavoca:

[¶26] “Sir, are these the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness?”

> Pali: “ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṁ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.

[¶27] “Yes, they are,” replied the Buddha.

> Pali: “Ime kho, bhikkhu, pañcupādānakkhandhā; Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho”ti.

[¶28] Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:

> Pali: “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:

[¶29] “But sir, what is the root of these five grasping aggregates?”

> Pali: “Ime kho pana, bhante, pañcupādānakkhandhā kiṁmūlakā”ti?

[¶30] “These five grasping aggregates are rooted in desire.” … “But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”

> Pali: “Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti …pe… taññeva nu kho, bhante, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?

[¶31] “Neither. Rather, the desire and greed for them is the grasping there.”

> Pali: “Na kho, bhikkhu, taññeva upādānaṁ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṁ, api ca yo tattha chandarāgo taṁ tattha upādānan”ti.

[¶32] Saying “Good, sir”, that monk asked another question:

> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:

[¶33] “But sir, can there be disparity in desire and greed for the five grasping aggregates?”

> Pali: “Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?

[¶34] “There can,” said the Buddha.

> Pali: “Siyā, bhikkhū”ti bhagavā avoca:

[¶35] “It’s when someone thinks: ‘In the future, may I be of such form, such feeling, such perception, such choices, and such consciousness!’ That’s how there can be disparity in desire and greed for the five grasping aggregates.”

> Pali: “idha, bhikkhu, ekaccassa evaṁ hoti: ‘evaṁrūpo siyaṁ anāgatamaddhānaṁ, evaṁvedano siyaṁ anāgatamaddhānaṁ, evaṁsañño siyaṁ anāgatamaddhānaṁ, evaṁsaṅkhāro siyaṁ anāgatamaddhānaṁ, evaṁviññāṇo siyaṁ anāgatamaddhānan’ti. Evaṁ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti.

[¶36] Saying “Good, sir”, that monk asked another question:

> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… uttariṁ pañhaṁ apucchi:

[¶37] “Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”

> Pali: “Kittāvatā nu kho, bhante, khandhānaṁ khandhādhivacanan”ti?

[¶38] “Any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of form. Any kind of feeling at all … Any kind of perception at all … Any kind of choices at all … Any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: this is called the aggregate of consciousness. That’s the scope of the term ‘aggregates’ as applied to the aggregates.”

> Pali: “Yaṁ kiñci, bhikkhu, rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati rūpakkhandho. Yā kāci vedanā … 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, ayaṁ vuccati viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanan”ti.

[¶39] Saying “Good, sir”, that monk asked another question:

> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:

[¶40] “What is the cause, sir, what is the reason why the aggregate of form is found? What is the cause, what is the reason why the aggregate of feeling … perception … choices … consciousness is found?”

> Pali: “Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; ko hetu ko paccayo vedanākkhandhassa paññāpanāya; ko hetu ko paccayo saññākkhandhassa paññāpanāya; ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?

[¶41] “The four principal states are the reason why the aggregate of form is found. Contact is the reason why the aggregates of feeling, perception, and choices are found. Name and form are the reasons why the aggregate of consciousness is found.”

> Pali: “Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṁ hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.

[¶42] Saying “Good, sir”, that monk asked another question:

> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:

[¶43] “Sir, how does substantialist view come about?”

> Pali: “Kathaṁ nu kho, bhante, sakkāyadiṭṭhi hotī”ti?

[¶44] “It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view comes about.”

> Pali: “Idha, bhikkhu, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.

[¶45] Saying “Good, sir”, that monk … asked another question:

> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:

[¶46] “But sir, how does substantialist view not come about?”

> Pali: “Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti?

[¶47] “It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how substantialist view does not come about.”

> Pali: “Idha, bhikkhu, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.

[¶48] Saying “Good, sir”, that monk … asked another question:

> Pali: “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi:

[¶49] “Sir, what’s the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness?”

> Pali: “Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko vedanāya … ko saññāya … ko saṅkhārānaṁ … ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti?

[¶50] “The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape. The pleasure and happiness that arise from feeling … perception … choices … consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.”

> Pali: “Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ. Yaṁ vedanaṁ paṭicca … yaṁ saññaṁ paṭicca … ye saṅkhāre paṭicca … yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti.

[¶51] Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:

> Pali: “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi:

[¶52] “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?

[¶53] “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.’ 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: “Yaṁ kiñci, bhikkhu, 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 … 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. Evaṁ kho, bhikkhu, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.

[¶54] Now at that time one of the monks had the thought:

> Pali: Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:

[¶55] “So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not-self. Then how will the deeds done by not-self affect the self?”

> Pali: “iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā; anattakatāni kammāni kathamattānaṁ phusissantī”ti.

[¶56] Then the Buddha, knowing that monk’s train of thought, addressed the monks:

> Pali: Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:

[¶57] “It’s possible that some futile person here—unknowing and ignorant, his mind dominated by craving—thinks he can overstep the Teacher’s instructions. He thinks: ‘So it seems, worthy sir, that form, feeling, perception, choices, and consciousness are not-self. Then how will the deeds done by not-self affect the self?’ Now, monks, you have been educated by me in questioning with regard to all these things in all such cases.

> Pali: “Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya. ‘Iti kira, bho, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. Anattakatāni kammāni kathamattānaṁ phusissantī’ti? Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.

[¶58] What do you think, monks? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶59] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶60] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶61] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶62] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶63] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶64] “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?

[¶65] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶66] “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶67] “Two on the aggregates; exactly the same; <j>and can there be;
on the term; and on the cause;
two questions on substantial reality;
gratification; and that with consciousness:
these are the ten questions
the monk came to ask.”

> Pali: “Dve khandhā taññeva siyaṁ,
adhivacanañca hetunā;
Sakkāyena duve vuttā,
assādaviññāṇakena ca;
Ete dasavidhā vuttā,
hoti bhikkhu pucchāyā”ti.

[¶68] > Pali: Dasamaṁ.

[¶69] > Pali: Khajjanīyavaggo tatiyo.

[¶70] > Pali: Tassuddānaṁ

[¶71] > Pali: Assādo dve samudayā,
arahantehi apare dve;
Sīho khajjanī piṇḍolyaṁ,
pālileyyena puṇṇamāti.

## 12. Senior Mendicants · SN 22.83–22.86

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/12/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/12/#p-N

[¶0] SN 22.83 · With Ānanda

> Pali: SN 22.83 · Ānandasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] There Ānanda addressed the mendicants: “Reverends, mendicants!”

> Pali: Tatra kho āyasmā ānando bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶3] “Reverend,” they replied. Ānanda said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Āyasmā ānando etadavoca:

[¶4] “Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained. He gave me this advice: ‘Reverend Ānanda, the thought “I am” occurs because of grasping, not without grasping. Grasping what? The thought “I am” occurs because of grasping form, feeling, perception, choices, and consciousness, not without grasping.

> Pali: “Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti. So amhe iminā ovādena ovadati: ‘upādāya, āvuso ānanda, asmīti hoti, no anupādāya. Kiñca upādāya asmīti hoti, no anupādāya? Rūpaṁ upādāya asmīti hoti, no anupādāya. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ upādāya asmīti hoti, no anupādāya.

[¶5] Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not without grasping. In the same way, the thought “I am” occurs because of grasping form, feeling, perception, choices, and consciousness, not without grasping.

> Pali: Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno upādāya passeyya, no anupādāya; evameva kho, āvuso ānanda, rūpaṁ upādāya asmīti hoti, no anupādāya. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ upādāya asmīti hoti, no anupādāya.

[¶6] What do you think, Reverend Ānanda? Is form permanent or impermanent?’

> Pali: Taṁ kiṁ maññasi, āvuso ānanda, rūpaṁ niccaṁ vā aniccaṁ vā’ti?

[¶7] ‘Impermanent, reverend.’

> Pali: ‘Aniccaṁ, āvuso’.

[¶8] ‘Is feeling … perception … choices … consciousness permanent or impermanent?’

> Pali: ‘Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā’ti?

[¶9] ‘Impermanent, reverend.’ …

> Pali: ‘Aniccaṁ, āvuso’ …pe….

[¶10] ‘So you should truly see … Seeing this … They understand: “… there is nothing further for this place.”’

> Pali: Tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātīti.

[¶11] Reverends, the venerable named Puṇṇa son of Mantāṇī was very helpful to me when I was just ordained. He gave me this advice. And when I heard this teaching from Venerable Puṇṇa son of Mantāṇī, I comprehended the teaching.”

> Pali: Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṁ navakānaṁ sataṁ bahūpakāro hoti. So amhe iminā ovādena ovadati. Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṁ sutvā dhammo abhisamito”ti.

[¶12] > Pali: Paṭhamaṁ.

[¶13] SN 22.84 · With Tissa

> Pali: SN 22.84 · Tissasutta

[¶14] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶15] Now at that time Venerable Tissa—the Buddha’s cousin on his father’s side—informed several mendicants:

> Pali: Tena kho pana samayena āyasmā tisso bhagavato pitucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti:

[¶16] “Reverends, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”

> Pali: “api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā”ti.

[¶17] Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “āyasmā, bhante, tisso bhagavato pitucchāputto sambahulānaṁ bhikkhūnaṁ evamāroceti: ‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṁ na paṭibhanti; thinamiddhañca me cittaṁ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṁ carāmi; hoti ca me dhammesu vicikicchā’”ti.

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

> Pali: Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena tissaṁ bhikkhuṁ āmantehī”ti.

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

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

[¶20] “Yes, reverend,” Tissa replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: “Evamāvuso”ti kho āyasmā tisso tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ tissaṁ bhagavā etadavoca:

[¶21] “Is it really true, Tissa, that you informed several mendicants that your body feels like it’s drugged … and you have doubts about the teachings?”

> Pali: “saccaṁ kira tvaṁ, tissa, sambahulānaṁ bhikkhūnaṁ evamārocesi: ‘api me, āvuso, madhurakajāto viya kāyo …pe… hoti ca me dhammesu vicikicchā’”ti?

[¶22] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶23] “What do you think, Tissa? If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”

> Pali: “Taṁ kiṁ maññasi, tissa, rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?

[¶24] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶25] “Good, good, Tissa! That’s how it is, Tissa, when you’re not rid of greed for form.

> Pali: “Sādhu sādhu, tissa. Evañhetaṁ, tissa, hoti. Yathā taṁ rūpe avigatarāgassa …

[¶26] If you’re not rid of greed for feeling … perception … choices … consciousness, when that consciousness decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”

> Pali: vedanāya … saññāya … saṅkhāresu avigatarāgassa …pe… tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? “Evaṁ, bhante”. “Sādhu sādhu, tissa. Evañhetaṁ, tissa, hoti. Yathā taṁ saṅkhāresu anigatarāgassa, viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?

[¶27] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶28] “Good, good, Tissa! That’s how it is, Tissa, when you’re not rid of greed for consciousness.

> Pali: “Sādhu sādhu, tissa. Evañhetaṁ, tissa, hoti. Yathā taṁ viññāṇe avigatarāgassa.

[¶29] What do you think, Tissa? If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”

> Pali: Taṁ kiṁ maññasi, tissa, rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?

[¶30] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶31] “Good, good, Tissa! That’s how it is, Tissa, when you are rid of greed for form … feeling … perception … choices … consciousness.

> Pali: “Sādhu sādhu, tissa. Evañhetaṁ, tissa, hoti. Yathā taṁ rūpe vigatarāgassa … vedanāya … saññāya … saṅkhāresu vigatarāgassa … viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? “No hetaṁ, bhante”. “Sādhu sādhu, tissa. Evañhetaṁ, tissa, hoti. Yathā taṁ viññāṇe vigatarāgassa.

[¶32] What do you think, Tissa? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññasi, tissa, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶33] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶34] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶35] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶36] “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’

> Pali: “Tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānāti.

[¶37] Suppose, Tissa, there were two individuals. One was not skilled in the path, the other was. The one not skilled in the path would question the one skilled in the path, who would reply: ‘Come, my man, this is the path. Go down it an hour, and you’ll see a fork in the road. Ignore the left, and take the right-hand path. Go an hour more, and you’ll see a dense forest grove. Go an hour more, and you’ll see an expanse of low-lying marshes. Go an hour more, and you’ll see a large, steep cliff. Go an hour more, and you’ll see level, cleared parkland.’

> Pali: Seyyathāpi, tissa, dve purisā— eko puriso amaggakusalo, eko puriso maggakusalo. Tamenaṁ so amaggakusalo puriso amuṁ maggakusalaṁ purisaṁ maggaṁ puccheyya. So evaṁ vadeyya: ‘ehi, bho purisa, ayaṁ maggo. Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi dvedhāpathaṁ, tattha vāmaṁ muñcitvā dakkhiṇaṁ gaṇhāhi. Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi tibbaṁ vanasaṇḍaṁ. Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi mahantaṁ ninnaṁ pallalaṁ. Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi sobbhaṁ papātaṁ. Tena muhuttaṁ gaccha. Tena muhuttaṁ gantvā dakkhissasi samaṁ bhūmibhāgaṁ ramaṇīyan’ti.

[¶38] I’ve made up this simile to make a point. And this is what it means.

> Pali: Upamā kho myāyaṁ, tissa, katā atthassa viññāpanāya. Ayaṁ cevettha attho:

[¶39] ‘A person who is not skilled in the path’ is a term for an ordinary unlearned person.

> Pali: ‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṁ adhivacanaṁ.

[¶40] ‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha.

> Pali: ‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.

[¶41] ‘A fork in the road’ is a term for doubt.

> Pali: ‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṁ adhivacanaṁ.

[¶42] ‘The left-hand path’ is a term for the wrong eightfold path, that is, wrong view … wrong immersion.

> Pali: ‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ— micchādiṭṭhiyā …pe… micchāsamādhissa.

[¶43] ‘The right-hand path’ is a term for the noble eightfold path, that is, right view … right immersion.

> Pali: ‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— sammādiṭṭhiyā …pe… sammāsamādhissa.

[¶44] ‘A dense forest grove’ is a term for ignorance.

> Pali: ‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṁ adhivacanaṁ.

[¶45] ‘An expanse of low-lying marshes’ is a term for sensual pleasures.

> Pali: ‘Mahantaṁ ninnaṁ pallalan’ti kho, tissa, kāmānametaṁ adhivacanaṁ.

[¶46] ‘A large, steep cliff’ is a term for anger and distress.

> Pali: ‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṁ adhivacanaṁ.

[¶47] ‘Level, cleared parkland’ is a term for extinguishment.

> Pali: ‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṁ adhivacanaṁ.

[¶48] Rejoice, Tissa, rejoice! I am here with advice, with support, with instruction.”

> Pali: Abhirama, tissa, abhirama, tissa. Ahamovādena ahamanuggahena ahamanusāsaniyā”ti.

[¶49] That is what the Buddha said. Satisfied, Venerable Tissa approved what the Buddha said.

> Pali: Idamavoca bhagavā. Attamano āyasmā tisso bhagavato bhāsitaṁ abhinandīti.

[¶50] > Pali: Dutiyaṁ.

[¶51] SN 22.85 · With Yamaka

> Pali: SN 22.85 · Yamakasutta

[¶52] At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶53] Now at that time a mendicant named Yamaka had the following harmful misconception: “As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.”

> Pali: Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.

[¶54] Several mendicants heard this rumour. They went to Yamaka and exchanged greetings with him.

> Pali: Assosuṁ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti. Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodiṁsu.

[¶55] When the greetings and polite conversation were over, they sat down to one side and said to him, “Is it really true, Reverend Yamaka, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ yamakaṁ etadavocuṁ: “Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?

[¶56] “Yes, reverends, that’s how I understand the Buddha’s teaching.”

> Pali: “Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti.

[¶57] “Don’t say that, Yamaka! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.” But even though admonished by those mendicants, Yamaka obstinately stuck to that misconception and insisted on stating it.

> Pali: “Mā, āvuso yamaka, evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṁ. Na hi bhagavā evaṁ vadeyya: ‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti. Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.

[¶58] When those mendicants were unable to dissuade Yamaka from that misconception, they rose from their seats and went to see Venerable Sāriputta. They told him what had happened, and said, “May Venerable Sāriputta please go to the mendicant Yamaka out of sympathy.” Sāriputta consented with silence.

> Pali: Yato kho te bhikkhū nāsakkhiṁsu āyasmantaṁ yamakaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavocuṁ: “yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’ti. Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

[¶59] Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Yamaka and exchanged greetings with him. Seated to one side he said to Yamaka:

> Pali: Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami; upasaṅkamitvā āyasmatā yamakena saddhiṁ sammodi …pe… ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ yamakaṁ etadavoca:

[¶60] “Is it really true, Reverend Yamaka, that you have such a harmful misconception: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”

> Pali: “Saccaṁ kira te, āvuso yamaka, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?

[¶61] “Yes, reverend, that’s how I understand the Buddha’s teaching.”

> Pali: “Evaṁ khvāhaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā”ti.

[¶62] “What do you think, Yamaka? Is form permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, āvuso yamaka, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶63] “Impermanent, reverend.”

> Pali: “Aniccaṁ, āvuso”.

[¶64] “Is feeling …” … “… perception …” … “… choices …” … “… consciousness permanent or impermanent?”

> Pali: “Vedanā niccā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶65] “Impermanent, reverend.”

> Pali: “Aniccaṁ, āvuso”.

[¶66] “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’

> Pali: “Tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānāti.

[¶67] What do you think, Reverend Yamaka? Do you consider that the label ‘realized one’ applies to form?”

> Pali: Taṁ kiṁ maññasi, āvuso yamaka, rūpaṁ tathāgatoti samanupassasī”ti?

[¶68] “No, reverend.”

> Pali: “No hetaṁ, āvuso” …

[¶69] “Do you consider that the label ‘realized one’ applies to feeling?” … “… perception?” … “… choices?” … “ … consciousness?”

> Pali: “vedanaṁ tathāgatoti samanupassasī”ti? “No hetaṁ, āvuso” … “saññaṁ … saṅkhāre … viññāṇaṁ tathāgatoti samanupassasī”ti?

[¶70] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶71] “What do you think, Reverend Yamaka? Do you consider that the label ‘realized one’ applies in relation to form?”

> Pali: “Taṁ kiṁ maññasi, āvuso yamaka, rūpasmiṁ tathāgatoti samanupassasī”ti?

[¶72] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶73] “Do you consider that the label ‘realized one’ applies apart from form?”

> Pali: “Aññatra rūpā tathāgatoti samanupassasī”ti?

[¶74] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶75] “Do you consider that the label ‘realized one’ applies in relation to feeling?” … “… apart from feeling?” … “… in relation to perception?” … “… apart from perception?” … “… in relation to choices?” … “… apart from choices?” … “… in relation to consciousness?” …

> Pali: “Vedanāya … aññatra vedanāya …pe… saññāya … aññatra saññāya … saṅkhāresu … aññatra saṅkhārehi … viññāṇasmiṁ tathāgatoti samanupassasī”ti?

[¶76] > Pali: “No hetaṁ, āvuso”.

[¶77] “… apart from consciousness?”

> Pali: “Aññatra viññāṇā tathāgatoti samanupassasī”ti?

[¶78] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶79] “What do you think, Yamaka? Do you consider that the label ‘realized one’ applies to one who has form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”

> Pali: “Taṁ kiṁ maññasi, āvuso yamaka, rūpaṁ … vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ tathāgatoti samanupassasī”ti?

[¶80] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶81] “What do you think, Yamaka? Do you consider that the label ‘realized one’ applies to that one who is without form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”

> Pali: “Taṁ kiṁ maññasi, āvuso yamaka, ayaṁ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?

[¶82] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶83] “In that case, Reverend Yamaka, since a realized one is not found by you as a genuine fact in this very life, is it cogent for you to declare: ‘As I understand the Buddha’s teaching, a mendicant who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death’?”

> Pali: “Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne, kallaṁ nu te taṁ veyyākaraṇaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā’”ti?

[¶84] “Reverend Sāriputta, in my ignorance, I used to have that misconception. But now that I’ve heard the teaching from Venerable Sāriputta, I’ve given up that misconception, and I’ve comprehended the teaching.”

> Pali: “Ahu kho me taṁ, āvuso sāriputta, pubbe aviddasuno pāpakaṁ diṭṭhigataṁ; idañca panāyasmato sāriputtassa dhammadesanaṁ sutvā tañceva pāpakaṁ diṭṭhigataṁ pahīnaṁ, dhammo ca me abhisamito”ti.

[¶85] “Reverend Yamaka, suppose they were to ask you: ‘When their body breaks up, after death, what happens to a perfected one, who has ended the defilements?’ How would you answer?”

> Pali: “Sace taṁ, āvuso yamaka, evaṁ puccheyyuṁ: ‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti? Evaṁ puṭṭho tvaṁ, āvuso yamaka, kinti byākareyyāsī”ti?

[¶86] “Reverend, if they were to ask this, I’d answer like this: ‘Reverend, form is impermanent. What’s impermanent is suffering. What’s suffering has ceased and disappeared.

> Pali: “Sace maṁ, āvuso, evaṁ puccheyyuṁ: ‘yo so, āvuso yamaka, bhikkhu arahaṁ khīṇāsavo so kāyassa bhedā paraṁ maraṇā kiṁ hotī’ti? Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyaṁ: ‘rūpaṁ kho, āvuso, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgataṁ.

[¶87] Feeling … perception … choices … consciousness is impermanent. What’s impermanent is suffering. What’s suffering has ceased and disappeared.’ That’s how I’d answer such a question.”

> Pali: Vedanā … saññā … saṅkhārā … viññāṇaṁ aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgatan’ti. Evaṁ puṭṭhohaṁ, āvuso, evaṁ byākareyyan”ti.

[¶88] “Good, good, Reverend Yamaka! Well then, I shall give you a simile to make the meaning even clearer. Suppose there was a householder or householder’s son who was rich, with a lot of money and great wealth, and a bodyguard for protection. Then along comes a person who wants to harm, injure, and threaten him, and take his life. They’d think: ‘This householder or householder’s son is rich, with a lot of money and great wealth, and a bodyguard for protection. It won’t be easy to take his life by force. Why don’t I get close to him, then take his life?’ So he goes up to that householder or householder’s son and says: ‘Sir, I would serve you.’ They would serve that householder or householder’s son. They’d get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. The householder or householder’s son would consider them as a friend and companion, and come to trust them. But when that person realizes that they’ve gained the trust of the householder or householder’s son, then, when they know he’s alone, they’d take his life with a sharp knife.

> Pali: “Sādhu sādhu, āvuso yamaka. Tena hāvuso yamaka, upamaṁ te karissāmi etasseva atthassa bhiyyoso mattāya ñāṇāya. Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; so ca ārakkhasampanno. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo. Tassa evamassa: ‘ayaṁ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; so ca ārakkhasampanno; nāyaṁ sukaro pasayha jīvitā voropetuṁ. Yannūnāhaṁ anupakhajja jīvitā voropeyyan’ti. So taṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ vadeyya: ‘upaṭṭhaheyyaṁ taṁ, bhante’ti. Tamenaṁ so gahapati vā gahapatiputto vā upaṭṭhāpeyya. So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī. Tassa so gahapati vā gahapatiputto vā mittatopi naṁ saddaheyya; suhajjatopi naṁ saddaheyya; tasmiñca vissāsaṁ āpajjeyya. Yadā kho, āvuso, tassa purisassa evamassa: ‘saṁvissattho kho myāyaṁ gahapati vā gahapatiputto vā’ti, atha naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeyya.

[¶89] What do you think, Yamaka? When that person went to the householder or householder’s son and offered to serve him, weren’t they a killer then, though he didn’t know that this was his killer? And when they got up before him and went to bed after him, being obliging, behaving nicely and speaking politely, weren’t they a killer then, though he didn’t know that this was his killer? And when, knowing he was alone, they took his life with a sharp knife, weren’t they a killer then, though he didn’t know that this was his killer?”

> Pali: Taṁ kiṁ maññasi, āvuso yamaka, yadā hi so puriso amuṁ gahapatiṁ vā gahapatiputtaṁ vā upasaṅkamitvā evaṁ āha: ‘upaṭṭhaheyyaṁ taṁ, bhante’ti, tadāpi so vadhakova. Vadhakañca pana santaṁ na aññāsi: ‘vadhako me’ti. Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova. Vadhakañca pana santaṁ na aññāsi: ‘vadhako me’ti. Yadāpi naṁ rahogataṁ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova. Vadhakañca pana santaṁ na aññāsi: ‘vadhako me’”ti.

[¶90] “Yes, reverend.”

> Pali: “Evamāvuso”ti.

[¶91] “In the same way, an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They regard feeling … perception … choices … They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

> Pali: “Evameva kho, āvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

[¶92] They don’t truly understand form—which is impermanent—as impermanent. They don’t truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.

> Pali: So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ nappajānāti. Aniccaṁ vedanaṁ ‘aniccā vedanā’ti yathābhūtaṁ nappajānāti. Aniccaṁ saññaṁ ‘aniccā saññā’ti yathābhūtaṁ nappajānāti. Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti. Aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

[¶93] They don’t truly understand form—which is suffering—as suffering. They don’t truly understand feeling … perception … choices … consciousness—which is suffering—as suffering.

> Pali: Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti. Dukkhaṁ vedanaṁ … dukkhaṁ saññaṁ … dukkhe saṅkhāre … dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

[¶94] They don’t truly understand form—which is not-self—as not-self. They don’t truly understand feeling … perception … choices … consciousness—which is not-self—as not-self.

> Pali: Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ nappajānāti. Anattaṁ vedanaṁ … anattaṁ saññaṁ … anatte saṅkhāre … anattaṁ viññāṇaṁ ‘anattaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

[¶95] They don’t truly understand form—which is conditioned—as conditioned. They don’t truly understand feeling … perception … choices … consciousness—which is conditioned—as conditioned.

> Pali: Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ nappajānāti. Saṅkhataṁ vedanaṁ … saṅkhataṁ saññaṁ … saṅkhate saṅkhāre … saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

[¶96] They don’t truly understand form—which is a killer—as a killer. They don’t truly understand feeling … perception … choices … consciousness—which is a killer—as a killer.

> Pali: Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ nappajānāti. Vadhakaṁ vedanaṁ ‘vadhakā vedanā’ti … vadhakaṁ saññaṁ ‘vadhakā saññā’ti … vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ nappajānāti. Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

[¶97] They’re attracted to form, grasp it, and fixate on the thought, ‘my self’. They’re attracted to feeling … perception … choices … consciousness, grasp it, and fixate on the thought, ‘my self’. And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering.

> Pali: So rūpaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ upeti upādiyati adhiṭṭhāti ‘attā me’ti. Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṁ ahitāya dukkhāya saṁvattanti.

[¶98] A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

> Pali: Sutavā ca kho, āvuso, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ; na attani rūpaṁ, na rūpasmiṁ attānaṁ. Na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ attānaṁ; na attani viññāṇaṁ, na viññāṇasmiṁ attānaṁ.

[¶99] They truly understand form—which is impermanent—as impermanent. They truly understand feeling … perception … choices … consciousness—which is impermanent—as impermanent.

> Pali: So aniccaṁ rūpaṁ ‘aniccaṁ rūpan’ti yathābhūtaṁ pajānāti. Aniccaṁ vedanaṁ … aniccaṁ saññaṁ … anicce saṅkhāre … aniccaṁ viññāṇaṁ ‘aniccaṁ viññāṇan’ti yathābhūtaṁ pajānāti.

[¶100] They truly understand form—which is suffering—as suffering. They truly understand feeling … perception … choices … consciousness—which is suffering—as suffering.

> Pali: Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ pajānāti. Dukkhaṁ vedanaṁ … dukkhaṁ saññaṁ … dukkhe saṅkhāre … dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ pajānāti.

[¶101] They truly understand form—which is not-self—as not-self. They truly understand feeling … perception … choices … consciousness—which is not-self—as not-self.

> Pali: Anattaṁ rūpaṁ ‘anattā rūpan’ti yathābhūtaṁ pajānāti. Anattaṁ vedanaṁ … anattaṁ saññaṁ … anatte saṅkhāre … anattaṁ viññāṇaṁ ‘anattā viññāṇan’ti yathābhūtaṁ pajānāti.

[¶102] They truly understand form—which is conditioned—as conditioned. They truly understand feeling … perception … choices … consciousness—which is conditioned—as conditioned.

> Pali: Saṅkhataṁ rūpaṁ ‘saṅkhataṁ rūpan’ti yathābhūtaṁ pajānāti. Saṅkhataṁ vedanaṁ … saṅkhataṁ saññaṁ … saṅkhate saṅkhāre … saṅkhataṁ viññāṇaṁ ‘saṅkhataṁ viññāṇan’ti yathābhūtaṁ pajānāti.

[¶103] They truly understand form—which is a killer—as a killer. They truly understand feeling … perception … choices … consciousness—which is a killer—as a killer.

> Pali: Vadhakaṁ rūpaṁ ‘vadhakaṁ rūpan’ti yathābhūtaṁ pajānāti. Vadhakaṁ vedanaṁ … vadhakaṁ saññaṁ … vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṁ pajānāti. Vadhakaṁ viññāṇaṁ ‘vadhakaṁ viññāṇan’ti yathābhūtaṁ pajānāti.

[¶104] When it comes to form, they are not attracted, do not grasp, and do not fixate on the thought, ‘my self’. When it comes to feeling … When it comes to perception … When it comes to choices … When it comes to consciousness, they are not attracted, do not grasp, and do not fixate on the thought, ‘my self’. And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.”

> Pali: So rūpaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti. Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṁ hitāya sukhāya saṁvattantī”ti.

[¶105] “Reverend Sāriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy. And after hearing this teaching by Venerable Sāriputta, my mind is freed from the defilements by not grasping.”

> Pali: “Evametaṁ, āvuso sāriputta, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato sāriputtassa dhammadesanaṁ sutvā anupādāya āsavehi cittaṁ vimuttan”ti.

[¶106] > Pali: Tatiyaṁ.

[¶107] SN 22.86 · With Anurādha

> Pali: SN 22.86 · Anurādhasutta

[¶108] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut. Then several wanderers of other religions went up to Venerable Anurādha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to him:

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṁ viharati. Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anurādhena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:

[¶109] “Reverend Anurādha, when a Realized One is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”

> Pali: “yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti: ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti?

[¶110] When they said this, Venerable Anurādha said to those wanderers:

> Pali: Evaṁ vutte, āyasmā anurādho te aññatitthiye paribbājake etadavoca:

[¶111] “Reverends, when a Realized One is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.” When he said this, the wanderers said to him:

> Pali: “yo so āvuso tathāgato uttamapuriso paramapuriso paramapattipatto taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti: ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti. Evaṁ vutte, aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ:

[¶112] “This mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant.” Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers rose from their seats and left.

> Pali: “so cāyaṁ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti. Atha kho aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.

[¶113] Soon after they had left, Anurādha thought:

> Pali: Atha kho āyasmato anurādhassa acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:

[¶114] “If those wanderers were to inquire further, how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuttal and criticism?”

> Pali: “sace kho maṁ te aññatitthiyā paribbājakā uttariṁ pañhaṁ puccheyyuṁ. Kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?

[¶115] Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him all that had happened.

> Pali: Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho āyasmā anurādho bhagavantaṁ etadavoca: “idhāhaṁ, bhante, bhagavato avidūre araññakuṭikāyaṁ viharāmi. Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu …pe… maṁ etadavocuṁ: ‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti— hoti tathāgato paraṁ maraṇāti vā, na hoti … hoti ca na ca hoti, neva hoti na na hoti tathāgato paraṁ maraṇāti vā’”ti?

[¶116] > Pali: Evaṁ vuttāhaṁ, bhante, te aññatitthiye paribbājake etadavocaṁ: “yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti: ‘hoti tathāgato paraṁ maraṇā’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vāti. Evaṁ vutte, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ: ‘so cāyaṁ bhikkhu na vo bhavissati acirapabbajito thero vā pana bālo abyatto’ti. Atha kho maṁ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu.

[¶117] > Pali: Tassa mayhaṁ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi: ‘sace kho maṁ te aññatitthiyā paribbājakā uttariṁ pañhaṁ puccheyyuṁ. Kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā’”ti?

[¶118] “What do you think, Anurādha? Is form permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, anurādha, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶119] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶120] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶121] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶122] “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?

[¶123] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶124] “Is feeling …” … “… perception …” … “… choices …” … “Is consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶125] “Impermanent, sir.” … “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’

> Pali: “Aniccaṁ, bhante” …pe… tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānāti”.

[¶126] What do you think, Anurādha? Do you consider that the label ‘realized one’ applies to form?”

> Pali: “Taṁ kiṁ maññasi, anurādha, rūpaṁ tathāgatoti samanupassasī”ti?

[¶127] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶128] “Do you consider that the label ‘realized one’ applies to feeling?” … “… perception?” … “… choices?” … “… consciousness?”

> Pali: “Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ tathāgatoti samanupassasī”ti?

[¶129] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶130] “What do you think, Anurādha? Do you consider that the label ‘realized one’ applies in relation to form?”

> Pali: “Taṁ kiṁ maññasi, anurādha, rūpasmiṁ tathāgatoti samanupassasī”ti?

[¶131] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶132] “Do you consider that the label ‘realized one’ applies apart from form?”

> Pali: “Aññatra rūpā tathāgatoti samanupassasī”ti?

[¶133] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶134] “Do you consider that the label ‘realized one’ applies in relation to feeling?” … “… apart from feeling?” … “… in relation to perception?” … “… apart from perception?” … “… in relation to choices?” … “… apart from choices?” … “… in relation to consciousness?” … “… apart from consciousness?”

> Pali: “Vedanāya …pe… aññatra vedanāya …pe… saññāya … aññatra saññāya … saṅkhāresu … aññatra saṅkhārehi … viññāṇasmiṁ … aññatra viññāṇā tathāgatoti samanupassasī”ti?

[¶135] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶136] “What do you think, Anurādha? Do you consider that the label ‘realized one’ applies to one who has form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”

> Pali: “Taṁ kiṁ maññasi, anurādha, rūpaṁ … vedanā … saññā … saṅkhārā … viññāṇaṁ tathāgatoti samanupassasī”ti?

[¶137] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶138] “What do you think, Anurādha? Do you consider that the label ‘realized one’ applies to that one who is without form?” … “… feeling?” … “… perception?” … “… choices?” … “… consciousness?”

> Pali: “Taṁ kiṁ maññasi, anurādha, ayaṁ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?

[¶139] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶140] “In that case, Anurādha, since a realized one is not found by you as a genuine fact in this very life, is it cogent for you to declare: ‘Reverends, when a Realized One is describing a realized one—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: After death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists’?”

> Pali: “Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṁ nu te taṁ veyyākaraṇaṁ: ‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti— hoti tathāgato paraṁ maraṇāti vā … na hoti … hoti ca na ca hoti … neva hoti na na hoti tathāgato paraṁ maraṇāti vā’”ti?

[¶141] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶142] “Good, good, Anurādha! In the past, as today, what I describe is suffering and the cessation of suffering.”

> Pali: “Sādhu sādhu, anurādha. Pubbe cāhaṁ, anurādha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodhan”ti.

[¶143] > Pali: Catutthaṁ.

## 13. Senior Mendicants · SN 22.87–22.89

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/13/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/13/#p-N

[¶0] SN 22.87 · With Vakkali

> Pali: SN 22.87 · Vakkalisutta

[¶1] 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.

[¶2] Now at that time Venerable Vakkali was staying in a potter’s shed, and he was sick, suffering, gravely ill.

> Pali: Tena kho pana samayena āyasmā vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno.

[¶3] Then he addressed his carers, “Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the mendicant Vakkali is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please go to the mendicant Vakkali out of sympathy.’”

> Pali: Atha kho āyasmā vakkali upaṭṭhāke āmantesi: “etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha: ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti. Evañca vadetha: ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti.

[¶4] “Yes, reverend,” those monks replied. They did as he asked. The Buddha consented with silence.

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati; evañca pana vadeti: ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi bhagavā tuṇhībhāvena.

[¶5] Then the Buddha robed up and, taking his bowl and robes, went to Venerable Vakkali. Venerable Vakkali saw the Buddha coming off in the distance and stirred in his cot.

> Pali: Atha kho bhagavā nivāsetvā pattacīvaramādāya yenāyasmā vakkali tenupasaṅkami. Addasā kho āyasmā vakkali bhagavantaṁ dūratova āgacchantaṁ. Disvāna mañcake samadhosi.

[¶6] But the Buddha said to him, “It’s all right, Vakkali, don’t get up. There are some seats spread out, I will sit there.”

> Pali: Atha kho bhagavā āyasmantaṁ vakkaliṁ etadavoca: “alaṁ, vakkali, mā tvaṁ mañcake samadhosi. Santimāni āsanāni paññattāni; tatthāhaṁ nisīdissāmī”ti.

[¶7] He sat down on the seat spread out and said to Vakkali, “I hope you’re keeping well, Vakkali; I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

> Pali: Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ vakkaliṁ etadavoca: “kacci te, vakkali, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti?

[¶8] “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

> Pali: “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti.

[¶9] “I hope you don’t have any remorse or regret?”

> Pali: “Kacci te, vakkali, na kiñci kukkuccaṁ, na koci vippaṭisāro”ti?

[¶10] “Indeed, sir, I have no little remorse and regret.”

> Pali: “Taggha me, bhante, anappakaṁ kukkuccaṁ, anappako vippaṭisāro”ti.

[¶11] “I hope you have no reason to blame yourself when it comes to ethical conduct?”

> Pali: “Kacci pana taṁ, vakkali, attā sīlato na upavadatī”ti?

[¶12] “No sir, I have no reason to blame myself when it comes to ethical conduct.”

> Pali: “Na kho maṁ, bhante, attā sīlato upavadatī”ti.

[¶13] “In that case, Vakkali, why do you have remorse and regret?”

> Pali: “No ce kira taṁ, vakkali, attā sīlato upavadati; atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti?

[¶14] “For a long time I’ve wanted to go and see the Buddha, but I was physically too weak.”

> Pali: “Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṁ tāvatikā balamattā, yāvatāhaṁ bhagavantaṁ dassanāya upasaṅkameyyan”ti.

[¶15] “Enough, Vakkali! Why would you want to see this rotting body? One who sees the teaching sees me. One who sees me sees the teaching. Seeing the teaching, you see me. Seeing me, you see the teaching.

> Pali: “Alaṁ, vakkali, kiṁ te iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṁ passati so maṁ passati; yo maṁ passati so dhammaṁ passati. Dhammañhi, vakkali, passanto maṁ passati; maṁ passanto dhammaṁ passati.

[¶16] What do you think, Vakkali? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññasi, vakkali, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶17] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶18] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶19] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶20] “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?

[¶21] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶22] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶23] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe… eso me attāti? “No hetaṁ, bhante”.

[¶24] “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “Tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶25] And then, after giving Venerable Vakkali this advice, the Buddha rose from his seat and went to the Vulture’s Peak Mountain.

> Pali: Atha kho bhagavā āyasmantaṁ vakkaliṁ iminā ovādena ovaditvā uṭṭhāyāsanā yena gijjhakūṭo pabbato tena pakkāmi.

[¶26] Then Venerable Vakkali addressed his carers, “Come on, reverends, lift my cot and take me to the Black Rock on the slopes of Isigili. For how on earth could one such as I imagine dying in an inhabited area!”

> Pali: Atha kho āyasmā vakkali acirapakkantassa bhagavato upaṭṭhāke āmantesi: “etha maṁ, āvuso, mañcakaṁ āropetvā yena isigilipassaṁ kāḷasilā tenupasaṅkamatha. Kathañhi nāma mādiso antaraghare kālaṁ kattabbaṁ maññeyyā”ti?

[¶27] “Yes, reverend,” replied those mendicants, and did as he asked. Meanwhile, the Buddha spent the rest of that night and day on Vulture’s Peak Mountain.

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṁ vakkaliṁ mañcakaṁ āropetvā yena isigilipassaṁ kāḷasilā tenupasaṅkamiṁsu. Atha kho bhagavā tañca rattiṁ tañca divāvasesaṁ gijjhakūṭe pabbate vihāsi.

[¶28] Then, late at night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side.

> Pali: Atha kho dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ aṭṭhaṁsu.

[¶29] One deity said to him, “Sir, the mendicant Vakkali is intent on liberation!”

> Pali: Ekamantaṁ ṭhitā kho ekā devatā bhagavantaṁ etadavoca: “vakkali, bhante, bhikkhu vimokkhāya cetetī”ti.

[¶30] And another deity said to him, “He’ll definitely be well freed!”

> Pali: Aparā devatā bhagavantaṁ etadavoca: “so hi nūna, bhante, suvimutto vimuccissatī”ti.

[¶31] This is what those deities said. Then they bowed and respectfully circled the Buddha, keeping him on their right side, before vanishing right there.

> Pali: Idamavocuṁ tā devatāyo. Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu.

[¶32] Then, when the night had passed, the Buddha addressed the mendicants:

> Pali: Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:

[¶33] “Come, mendicants, go to the mendicant Vakkali and tell him:

> Pali: “etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaṅkamatha; upasaṅkamitvā vakkaliṁ bhikkhuṁ evaṁ vadetha:

[¶34] ‘Vakkali, hear the word of the Buddha and two deities.

> Pali: ‘Suṇāvuso tvaṁ, vakkali, bhagavato vacanaṁ dvinnañca devatānaṁ.

[¶35] Late last night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side.

> Pali: Imaṁ, āvuso, rattiṁ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

[¶36] One deity said to him, “Sir, the mendicant Vakkali is intent on liberation!”

> Pali: Ekamantaṁ ṭhitā kho, āvuso, ekā devatā bhagavantaṁ etadavoca— vakkali, bhante, bhikkhu vimokkhāya cetetīti.

[¶37] The other deity said to him, “He’ll definitely be well freed!”

> Pali: Aparā devatā bhagavantaṁ etadavoca— so hi nūna, bhante, suvimutto vimuccissatīti.

[¶38] And the Buddha said, “Do not fear, Vakkali, do not fear! Your death will not be a bad one; your passing will not be a bad one.”’”

> Pali: Bhagavā ca taṁ, āvuso vakkali, evamāha— mā bhāyi, vakkali; mā bhāyi, vakkali. Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālakiriyā’”ti.

[¶39] “Yes, sir,” those monks replied. They went to Vakkali and said to him:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā yenāyasmā vakkali tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ vakkaliṁ etadavocuṁ:

[¶40] “Vakkali, hear the word of the Buddha and two deities.”

> Pali: “suṇāvuso vakkali, bhagavato vacanaṁ dvinnañca devatānan”ti.

[¶41] Then Vakkali addressed his carers, “Please, reverends, help me off my cot. For how on earth could one such as I presume to listen to the Buddha’s instructions sitting on a high seat?”

> Pali: Atha kho āyasmā vakkali upaṭṭhāke āmantesi: “etha maṁ, āvuso, mañcakā oropetha. Kathañhi nāma mādiso ucce āsane nisīditvā tassa bhagavato sāsanaṁ sotabbaṁ maññeyyā”ti.

[¶42] “Yes, reverend,” replied those mendicants, and helped him off his cot. They repeated what the Buddha had said.

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṁ vakkaliṁ mañcakā oropesuṁ. “Imaṁ, āvuso, rattiṁ dve devatāyo abhikkantāya rattiyā …pe… ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, āvuso, ekā devatā bhagavantaṁ etadavoca: ‘vakkali, bhante, bhikkhu vimokkhāya cetetī’ti. Aparā devatā bhagavantaṁ etadavoca: ‘so hi nūna, bhante, suvimutto vimuccissatī’ti. Bhagavā ca taṁ, āvuso vakkali, evamāha: ‘mā bhāyi, vakkali; mā bhāyi, vakkali. Apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālakiriyā’”ti.

[¶43] Vakkali said, “Well then, reverends, in my name bow with your head to the Buddha’s feet. Say to him: ‘Sir, the mendicant Vakkali is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Form is impermanent. I have no doubt of that. I’m certain that what is impermanent is suffering. And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.

> Pali: “Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha: ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadetha: ‘rūpaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.

[¶44] Feeling is impermanent …

> Pali: Vedanā aniccā. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.

[¶45] Perception is impermanent …

> Pali: Saññā …

[¶46] Choices are impermanent …

> Pali: saṅkhārā aniccā. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi.

[¶47] Consciousness is impermanent. I have no doubt of that. I’m certain that what is impermanent is suffering. And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.’”

> Pali: Viññāṇaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti.

[¶48] “Yes, reverend,” those monks replied, and left. And then, not long after those mendicants had left, Venerable Vakkali committed suicide.

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā pakkamiṁsu. Atha kho āyasmā vakkali acirapakkantesu tesu bhikkhūsu satthaṁ āharesi.

[¶49] Then those mendicants went up to the Buddha and told him Vakkali’s message.

> Pali: Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno; so bhagavato pāde sirasā vandati; evañca vadeti: ‘rūpaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. Vedanā … saññā … saṅkhārā … viññāṇaṁ aniccaṁ. Tāhaṁ, bhante, na kaṅkhāmi. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti.

[¶50] Then the Buddha said to the mendicants, “Come, mendicants, let’s go to the Black Rock on the slopes of Isigili, where Vakkali, the gentleman, committed suicide.”

> Pali: Atha kho bhagavā bhikkhū āmantesi: “āyāma, bhikkhave, yena isigilipassaṁ kāḷasilā tenupasaṅkamissāma; yattha vakkalinā kulaputtena satthamāharitan”ti.

[¶51] “Yes, sir,” they replied.

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

[¶52] Then the Buddha together with several mendicants went to the Black Rock on the slopes of Isigili. The Buddha saw Vakkali off in the distance on his cot, lying with aggregates cast off.

> Pali: Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ yena isigilipassaṁ kāḷasilā tenupasaṅkami. Addasā kho bhagavā āyasmantaṁ vakkaliṁ dūratova mañcake vivattakkhandhaṁ semānaṁ.

[¶53] Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.

> Pali: Tena kho pana samayena dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati adho disaṁ, gacchati anudisaṁ.

[¶54] The Buddha said to the mendicants, “Mendicants, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?”

> Pali: Atha kho bhagavā bhikkhū āmantesi: “passatha no tumhe, bhikkhave, etaṁ dhūmāyitattaṁ timirāyitattaṁ gacchateva purimaṁ disaṁ …pe… gacchati anudisan”ti.

[¶55] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶56] “That’s Māra the Wicked searching for Vakkali’s consciousness, wondering: ‘Where is Vakkali’s consciousness established?’ But since his consciousness is not established, Vakkali is quenched.”

> Pali: “Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṁ samanvesati: ‘kattha vakkalissa kulaputtassa viññāṇaṁ patiṭṭhitan’ti? Appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto”ti.

[¶57] > Pali: Pañcamaṁ.

[¶58] SN 22.88 · With Assaji

> Pali: SN 22.88 · Assajisutta

[¶59] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Assaji was staying in a monastery built by a Kassapa, and he was sick, suffering, gravely ill. Then he addressed his carers:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno. Atha kho āyasmā assaji upaṭṭhāke āmantesi:

[¶60] “Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the mendicant Assaji is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please go to the mendicant Assaji out of sympathy.’”

> Pali: “etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha: ‘assaji, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadetha: ‘sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti.

[¶61] “Yes, reverend,” those monks replied. They did as he asked. The Buddha consented with silence.

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato assajissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “assaji, bhante, bhikkhu ābādhiko …pe… sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

[¶62] Then in the late afternoon, the Buddha came out of retreat and went to Venerable Assaji. Venerable Assaji saw the Buddha coming off in the distance, and stirred in his cot.

> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā assaji tenupasaṅkami. Addasā kho āyasmā assaji bhagavantaṁ dūratova āgacchantaṁ. Disvāna mañcake samadhosi.

[¶63] But the Buddha said to him, “It’s all right, Assaji, don’t get up. There are some seats spread out, I will sit there.”

> Pali: Atha kho bhagavā āyasmantaṁ assajiṁ etadavoca: “alaṁ, assaji, mā tvaṁ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṁ nisīdissāmī”ti.

[¶64] He sat down on the seat spread out and said, “I hope you’re keeping well, Assaji; I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

> Pali: Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ assajiṁ etadavoca: “kacci te, assaji, khamanīyaṁ, kacci yāpanīyaṁ …pe… paṭikkamosānaṁ paññāyati no abhikkamo”ti?

[¶65] “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

> Pali: “Na me, bhante, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti.

[¶66] “I hope you don’t have any remorse or regret?”

> Pali: “Kacci te, assaji, na kiñci kukkuccaṁ na koci vippaṭisāro”ti?

[¶67] “Indeed, sir, I have no little remorse and regret.”

> Pali: “Taggha me, bhante, anappakaṁ kukkuccaṁ anappako vippaṭisāro”ti.

[¶68] “I hope you have no reason to blame yourself when it comes to ethical conduct?”

> Pali: “Kacci pana taṁ, assaji, attā sīlato na upavadatī”ti?

[¶69] “No sir, I have no reason to blame myself when it comes to ethical conduct.”

> Pali: “Na kho maṁ, bhante, attā sīlato upavadatī”ti.

[¶70] “In that case, Assaji, why do you have remorse and regret?”

> Pali: “No ce kira taṁ, assaji, attā sīlato upavadati, atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti?

[¶71] “Sir, before my time of illness I meditated having completely stilled the physical process. But now I can’t get immersion. Since I can’t get immersion, I think: ‘May I not decline!’”

> Pali: “Pubbe khvāhaṁ, bhante, gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṁ samādhiṁ nappaṭilabhāmi. Tassa mayhaṁ, bhante, taṁ samādhiṁ appaṭilabhato evaṁ hoti: ‘no cassāhaṁ parihāyāmī’”ti.

[¶72] “There are, Assaji, ascetics and brahmins for whom samādhi is the essence, equating immersion with the ascetic life. They think: ‘May we not decline!’

> Pali: “Ye te, assaji, samaṇabrāhmaṇā samādhisārakā samādhisāmaññā tesaṁ taṁ samādhiṁ appaṭilabhataṁ evaṁ hoti: ‘no cassu mayaṁ parihāyāmā’ti.

[¶73] What do you think, Assaji? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññasi, assaji, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶74] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe…

[¶75] “Is consciousness permanent or impermanent?” …

> Pali: viññāṇaṁ …pe…

[¶76] “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’

> Pali: “tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātīti.

[¶77] If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish 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 relish 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 relish 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. 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 is over, everything that’s felt, being no longer relished, will become cool right here.’

> Pali: So sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. Dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. Adukkhamasukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti …pe… ‘anabhinanditā’ti pajānāti. So sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati; dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati; adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. So kāyapariyantikañce vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikañce vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

[¶78] Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to not being fed.

> Pali: Seyyathāpi, assaji, telañca paṭicca, vaṭṭiñca paṭicca, telappadīpo jhāyeyya; tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya.

[¶79] 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 is over, everything that’s felt, being no longer relished, will become cool right here.’”

> Pali: Evameva kho, assaji, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.

[¶80] > Pali: Chaṭṭhaṁ.

[¶81] SN 22.89 · With Khemaka

> Pali: SN 22.89 · Khemakasutta

[¶82] At one time several senior mendicants were staying near Kosambī in Ghosita’s monastery. Now at that time Venerable Khemaka was staying in the Jujube Tree Monastery, and he was sick, suffering, gravely ill.

> Pali: Ekaṁ samayaṁ sambahulā therā bhikkhū kosambiyaṁ viharanti ghositārāme. Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno.

[¶83] In the late afternoon those senior mendicants came out of retreat and addressed Venerable Dāsaka, “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors hope you’re keeping well; they hope you’re all right. They hope your pain is fading, not growing; that its fading is evident, not its growing.’”

> Pali: Atha kho therā bhikkhū sāyanhasamayaṁ paṭisallānā vuṭṭhitā āyasmantaṁ dāsakaṁ āmantesuṁ: “ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: ‘therā taṁ, āvuso khemaka, evamāhaṁsu— kacci te, āvuso, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo’”ti?

[¶84] “Yes, reverends,” replied Dāsaka. He went to Khemaka and said to him:

> Pali: “Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṁ khemakaṁ etadavoca:

[¶85] “Reverend Khemaka, the seniors hope you’re keeping well; they hope you’re all right. They hope your pain is fading, not growing; that its fading is evident, not its growing.”

> Pali: “therā taṁ, āvuso khemaka, evamāhaṁsu: ‘kacci te, āvuso, khamanīyaṁ …pe… no abhikkamo’”ti?

[¶86] “Reverend, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

> Pali: “Na me, āvuso, khamanīyaṁ na yāpanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti.

[¶87] Then Dāsaka went to those senior mendicants and told them what had happened. They said,

> Pali: Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca: “khemako, āvuso, bhikkhu evamāha: ‘na me, āvuso, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo’”ti.

[¶88] “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors say that these five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. Do you regard anything among these five grasping aggregates as self or as belonging to self?’”

> Pali: “Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: ‘therā taṁ, āvuso khemaka, evamāhaṁsu— pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī’”ti?

[¶89] “Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:

> Pali: “Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā …pe… therā taṁ, āvuso khemaka, evamāhaṁsu: “pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassatī”ti?

[¶90] “These five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. I do not regard anything among these five grasping aggregates as self or as belonging to self.”

> Pali: “Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī”ti.

[¶91] Then Dāsaka went to those senior mendicants and told them what had happened. They said:

> Pali: Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca: “khemako, āvuso, bhikkhu evamāha: ‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmī’”ti.

[¶92] “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors say that these five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self, then he is a perfected one, with defilements ended.’”

> Pali: “Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: ‘therā taṁ, āvuso khemaka, evamāhaṁsu— pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— rūpupādānakkhandho …pe… viññāṇupādānakkhandho. No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati. Tenahāyasmā khemako arahaṁ khīṇāsavo’”ti.

[¶93] “Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:

> Pali: “Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako …pe… therā taṁ, āvuso khemaka, evamāhaṁsu: “pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— rūpupādānakkhandho …pe… viññāṇupādānakkhandho; no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṁ vā attaniyaṁ vā samanupassati, tenahāyasmā khemako arahaṁ khīṇāsavo”ti.

[¶94] “These five grasping aggregates have been taught by the Buddha, that is: the grasping aggregates of form, feeling, perception, choices, and consciousness. I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.”

> Pali: “Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo; api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.

[¶95] Then Dāsaka went to those senior mendicants and told them what had happened. They said:

> Pali: Atha kho āyasmā dāsako yena therā bhikkhū …pe… there bhikkhū etadavoca: “khemako, āvuso, bhikkhu evamāha— pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṁ— rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṁ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṁ vā attaniyaṁ vā samanupassāmi, na camhi arahaṁ khīṇāsavo; api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.

[¶96] “Please, Reverend Dāsaka, go to the mendicant Khemaka and say to him: ‘Reverend Khemaka, the seniors ask, when you say “I am”, what is it that you’re talking about? Is it form or apart from form? Is it feeling … perception … choices … consciousness, or apart from consciousness? When you say “I am”, what is it that you’re talking about?”

> Pali: “Ehi tvaṁ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṁ bhikkhuṁ evaṁ vadehi: ‘therā taṁ, āvuso khemaka, evamāhaṁsu— yametaṁ, āvuso khemaka, asmīti vadesi, kimetaṁ asmīti vadesi? Rūpaṁ asmīti vadesi, aññatra rūpā asmīti vadesi, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ asmīti vadesi, aññatra viññāṇā asmīti vadesi. Yametaṁ, āvuso khemaka, asmīti vadesi. Kimetaṁ asmīti vadesī’”ti?

[¶97] “Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:

> Pali: “Evamāvuso”ti kho āyasmā dāsako therānaṁ bhikkhūnaṁ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṁ khemakaṁ etadavoca— therā taṁ, āvuso khemaka, evamāhaṁsu: “yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesi? Rūpaṁ ‘asmī’ti vadesi aññatra rūpā ‘asmī’ti vadesi? Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi? Yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesī”ti?

[¶98] “Enough, Reverend Dāsaka! What’s the point in running back and forth? Bring my staff, I’ll go to see the senior mendicants myself.”

> Pali: “Alaṁ, āvuso dāsaka, kiṁ imāya sandhāvanikāya. Āharāvuso, daṇḍaṁ; ahameva yena therā bhikkhū tenupasaṅkamissāmī”ti.

[¶99] Then Venerable Khemaka, leaning on a staff, went to those senior mendicants and exchanged greetings with them. When the greetings and polite conversation were over, he sat down to one side. They said to him:

> Pali: Atha kho āyasmā khemako daṇḍamolubbha yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā therehi bhikkhūhi saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ khemakaṁ therā bhikkhū etadavocuṁ:

[¶100] “Reverend Khemaka, when you say ‘I am’, what is it that you’re talking about? Is it form or apart from form? Is it feeling … perception … choices … consciousness, or apart from consciousness? When you say ‘I am’, what is it that you’re talking about?”

> Pali: “yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesi? Rūpaṁ ‘asmī’ti vadesi, aññatra rūpā ‘asmī’ti vadesi? Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi? Yametaṁ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṁ ‘asmī’ti vadesī”ti?

[¶101] “Reverends, I don’t say ‘I am’ with reference to form, or apart from form. I don’t say ‘I am’ with reference to feeling … perception … choices … consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.

> Pali: “Na khvāhaṁ, āvuso, rūpaṁ ‘asmī’ti vadāmi; napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi.

[¶102] It’s like the scent of a blue water lily, or a pink or white lotus. Would it be right to say that the scent belongs to the petals or the stalk or the pistil?”

> Pali: Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho. Yo nu kho evaṁ vadeyya: ‘pattassa gandho’ti vā ‘vaṇṇassa gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā”ti?

[¶103] “No, reverend.”

> Pali: “No hetaṁ, āvuso”.

[¶104] “Then, reverends, how should it be said?”

> Pali: “Yathā kathaṁ, panāvuso, sammā byākaramāno byākareyyā”ti?

[¶105] “It would be right to say that the scent belongs to the flower.”

> Pali: “‘Pupphassa gandho’ti kho, āvuso, sammā byākaramāno byākareyyā”ti.

[¶106] “In the same way, reverends, I don’t say ‘I am’ with reference to form, or apart from form. I don’t say ‘I am’ with reference to feeling … perception … choices … consciousness, or apart from consciousness. For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.

> Pali: “Evameva khvāhaṁ, āvuso, na rūpaṁ ‘asmī’ti vadāmi, napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṁ ‘ayamahamasmī’ti na ca samanupassāmi.

[¶107] Although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated. After some time they meditate observing rise and fall in the five grasping aggregates. ‘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.’ As they do so, that lingering residue is eradicated.

> Pali: Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti: ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati— iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṁ gacchati.

[¶108] Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer. The launderer kneads it thoroughly with salt, lye, and cow dung, and rinses it in clear water. Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated. The launderer returns it to its owners, who store it in a fragrant casket. And that lingering scent would be eradicated.

> Pali: Seyyathāpi, āvuso, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ. Tamenaṁ sāmikā rajakassa anupadajjuṁ. Tamenaṁ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti. Kiñcāpi taṁ hoti vatthaṁ parisuddhaṁ pariyodātaṁ, atha khvassa hoti yeva anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato. Tamenaṁ rajako sāmikānaṁ deti. Tamenaṁ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti. Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṁ gacchati.

[¶109] In the same way, although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated. After some time they meditate observing rise and fall in the five grasping aggregates. ‘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.’ As they do so, that lingering residue is eradicated.”

> Pali: Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṁyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati. ‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṁ gacchatī”ti.

[¶110] When he said this, the senior mendicants said to Venerable Khemaka, “We didn’t want to trouble Venerable Khemaka with our questions. But you’re capable of explaining, teaching, asserting, establishing, clarifying, analyzing, and revealing the Buddha’s instructions in detail. And that’s just what you’ve done.”

> Pali: Evaṁ vutte, therā bhikkhū āyasmantaṁ khemakaṁ etadavocuṁ: “na kho mayaṁ āyasmantaṁ khemakaṁ vihesāpekhā pucchimha, api cāyasmā khemako pahosi tassa bhagavato sāsanaṁ vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. Tayidaṁ āyasmatā khemakena tassa bhagavato sāsanaṁ vitthārena ācikkhitaṁ desitaṁ paññāpitaṁ paṭṭhapitaṁ vivaritaṁ vibhajitaṁ uttānīkatan”ti.

[¶111] That is what Venerable Khemaka said. Satisfied, the senior mendicants approved what Khemaka said. And while this discourse was being spoken, the minds of sixty senior mendicants and of Venerable Khemaka were freed from defilements by not grasping.

> Pali: Idamavoca āyasmā khemako. Attamanā therā bhikkhū āyasmato khemakassa bhāsitaṁ abhinanduṁ. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ therānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsu, āyasmato khemakassa cāti.

[¶112] > Pali: Sattamaṁ.

## 14. Senior Mendicants · SN 22.90–22.92

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/14/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/14/#p-N

[¶0] SN 22.90 · With Channa

> Pali: SN 22.90 · Channasutta

[¶1] At one time several senior mendicants were staying near Varanasi in the deer park at Isipatana.

> Pali: Ekaṁ samayaṁ sambahulā therā bhikkhū bārāṇasiyaṁ viharanti isipatane migadāye.

[¶2] Then in the late afternoon, Venerable Channa came out of retreat. Taking a latchkey, he went from dwelling to dwelling, going up to the senior mendicants and saying, “May the venerable senior mendicants advise me and instruct me! May they give me a Dhamma talk so that I can see the teaching!”

> Pali: Atha kho āyasmā channo sāyanhasamayaṁ paṭisallānā vuṭṭhito avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā there bhikkhū etadavoca: “ovadantu maṁ āyasmanto therā, anusāsantu maṁ āyasmanto therā, karontu me āyasmanto therā dhammiṁ kathaṁ, yathāhaṁ dhammaṁ passeyyan”ti.

[¶3] When he said this, the senior mendicants said to Venerable Channa:

> Pali: Evaṁ vutte, therā bhikkhū āyasmantaṁ channaṁ etadavocuṁ:

[¶4] “Reverend Channa, form, feeling, perception, choices, and consciousness are impermanent. Form, feeling, perception, choices, and consciousness are not-self. All conditions are impermanent. All things are not-self.”

> Pali: “rūpaṁ kho, āvuso channa, aniccaṁ; vedanā aniccā; saññā aniccā; saṅkhārā aniccā; viññāṇaṁ aniccaṁ. Rūpaṁ anattā; vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. Sabbe saṅkhārā aniccā; sabbe dhammā anattā”ti.

[¶5] Then Venerable Channa thought, “I too think in this way. … And yet my mind does not leap forth, gain confidence, settle down, and become decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. Because of anxiety, grasping arises and keeps turning back to the thought: ‘So who then is my self?’ But that doesn’t happen for someone who sees the teaching. Who can teach me the Dhamma so that I can see the teaching?”

> Pali: Atha kho āyasmato channassa etadahosi: “mayhampi kho etaṁ evaṁ hoti: ‘rūpaṁ aniccaṁ, vedanā … saññā … saṅkhārā … viññāṇaṁ aniccaṁ; rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṁ uppajjati; paccudāvattati mānasaṁ: ‘atha ko carahi me attā’ti? Na kho panevaṁ dhammaṁ passato hoti. Ko nu kho me tathā dhammaṁ deseyya yathāhaṁ dhammaṁ passeyyan”ti.

[¶6] Then Venerable Channa thought, “Venerable Ānanda is staying near Kosambī in Ghosita’s monastery. He’s praised by the Buddha and esteemed by his sensible spiritual companions. He’s quite capable of teaching me the Dhamma so that I can see the teaching. Since I have so much trust in Venerable Ānanda, why don’t I go to see him?”

> Pali: Atha kho āyasmato channassa etadahosi: “ayaṁ kho āyasmā ānando kosambiyaṁ viharati ghositārāme satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti ca me āyasmā ānando tathā dhammaṁ desetuṁ yathāhaṁ dhammaṁ passeyyaṁ; atthi ca me āyasmante ānande tāvatikā vissaṭṭhi. Yannūnāhaṁ yenāyasmā ānando tenupasaṅkameyyan”ti.

[¶7] Then Channa set his lodgings in order and, taking his bowl and robe, set out for Kosambī. He went to see Ānanda in Ghosita’s monastery, exchanged greetings with him, and told him what had happened. Then he said,

> Pali: Atha kho āyasmā channo senāsanaṁ saṁsāmetvā pattacīvaramādāya yena kosambī ghositārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi …pe… ekamantaṁ nisinno kho āyasmā channo āyasmantaṁ ānandaṁ etadavoca:

[¶8] > Pali: “Ekamidāhaṁ, āvuso ānanda, samayaṁ bārāṇasiyaṁ viharāmi isipatane migadāye. Atha khvāhaṁ, āvuso, sāyanhasamayaṁ paṭisallānā vuṭṭhito avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamiṁ; upasaṅkamitvā there bhikkhū etadavocaṁ: ‘ovadantu maṁ āyasmanto therā, anusāsantu maṁ āyasmanto therā, karontu me āyasmanto therā dhammiṁ kathaṁ yathāhaṁ dhammaṁ passeyyan’ti. Evaṁ vutte, maṁ, āvuso, therā bhikkhū etadavocuṁ: ‘rūpaṁ kho, āvuso channa, aniccaṁ; vedanā … saññā … saṅkhārā … viññāṇaṁ aniccaṁ; rūpaṁ anattā …pe… viññāṇaṁ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.

[¶9] > Pali: Tassa mayhaṁ, āvuso, etadahosi: ‘mayhampi kho etaṁ evaṁ hoti— rūpaṁ aniccaṁ …pe… viññāṇaṁ aniccaṁ, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṁ uppajjati; paccudāvattati mānasaṁ: ‘atha ko carahi me attā’ti? Na kho panevaṁ dhammaṁ passato hoti. Ko nu kho me tathā dhammaṁ deseyya yathāhaṁ dhammaṁ passeyyanti.

[¶10] “May Venerable Ānanda advise me and instruct me! May he give me a Dhamma talk so that I can see the teaching!”

> Pali: Tassa mayhaṁ, āvuso, etadahosi: ‘ayaṁ kho āyasmā ānando kosambiyaṁ viharati ghositārāme satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti ca me āyasmā ānando tathā dhammaṁ desetuṁ yathāhaṁ dhammaṁ passeyyaṁ. Atthi ca me āyasmante ānande tāvatikā vissaṭṭhi. Yannūnāhaṁ yenāyasmā ānando tenupasaṅkameyyan’ti. Ovadatu maṁ, āyasmā ānando; anusāsatu maṁ, āyasmā ānando; karotu me, āyasmā ānando dhammiṁ kathaṁ yathāhaṁ dhammaṁ passeyyan”ti.

[¶11] “I’m already delighted with Venerable Channa. Hopefully you’ve opened yourself up and severed your hard-heartedness. Listen well, Channa. You are capable of understanding the teaching.”

> Pali: “Ettakenapi mayaṁ āyasmato channassa attamanā api nāma taṁ āyasmā channo āvi akāsi khīlaṁ chindi. Odahāvuso channa, sotaṁ; bhabbosi dhammaṁ viññātun”ti.

[¶12] Then right away Channa was filled with lofty rapture and joy, “It seems I’m capable of understanding the teaching!”

> Pali: Atha kho āyasmato channassa tāvatakeneva uḷāraṁ pītipāmojjaṁ uppajji: “bhabbo kirasmi dhammaṁ viññātun”ti.

[¶13] “Reverend Channa, I heard and learned in the presence of the Buddha his advice to the mendicant Kaccānagotta:

> Pali: “Sammukhā metaṁ, āvuso channa, bhagavato sutaṁ, sammukhā paṭiggahitaṁ kaccānagottaṁ bhikkhuṁ ovadantassa—

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

> Pali: dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena atthitañceva natthitañca.

[¶15] 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.

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

> Pali: Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena

[¶17] But if—for all that getting involved and grasping, mental fixation, and insistence and underlying tendency—they do not get attracted, grasp, and 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: taṁ cāyaṁ upayupādānaṁ cetaso adhiṭṭhānābhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti. Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatīti na kaṅkhati na vicikicchati. Aparappaccayā ñāṇamevassa ettha hoti.

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

> Pali: Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.

[¶19] “All exists”: this is one extreme.

> Pali: Sabbamatthīti kho, kaccāna, ayameko anto.

[¶20] “All does not exist”: this is the second extreme.

> Pali: Sabbaṁ natthīti ayaṁ dutiyo anto.

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

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

[¶22] “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.

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

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

[¶24] “Reverend Ānanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy. And now that I’ve heard this teaching from Venerable Ānanda, I’ve comprehended the teaching.”

> Pali: “Evametaṁ, āvuso ānanda, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato ānandassa dhammadesanaṁ sutvā dhammo abhisamito”ti.

[¶25] > Pali: Aṭṭhamaṁ.

[¶26] SN 22.91 · Rāhula

> Pali: SN 22.91 · Rāhulasutta

[¶27] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶28] 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 …pe… ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:

[¶29] “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?

[¶30] “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.’

> 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.

[¶31] 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: Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā …pe… sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.

[¶32] 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.

[¶33] > Pali: Navamaṁ.

[¶34] SN 22.92 · Rāhula (2nd)

> Pali: SN 22.92 · Dutiyarāhulasutta

[¶35] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶36] Seated to one side, Rāhula said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca:

[¶37] “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 imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttan”ti?

[¶38] “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 …pe… yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.

[¶39] 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 … 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.

[¶40] 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 vidhāsamatikkantaṁ santaṁ suvimuttan”ti.

[¶41] > Pali: Dasamaṁ.

[¶42] > Pali: Theravaggo catuttho.

[¶43] > Pali: Tassuddānaṁ

[¶44] > Pali: Ānando tisso yamako,
anurādho ca vakkali;
Assaji khemako channo,
rāhulā apare duve.

## 15. Flowers · SN 22.93–22.100

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/15/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/15/#p-N

[¶0] SN 22.93 · A River

> Pali: SN 22.93 · Nadīsutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Suppose, mendicants, there was a mountain river that flowed swiftly, going far, carrying all before it. If wild sugarcane, kusa grass, reeds, vetiver, or trees grew on either bank, they’d overhang the river. And if a person who was being swept along by the current grabbed the wild sugarcane, kusa grass, reeds, vetiver, or trees, it’d fall apart, and they’d come to ruin because of that.

> Pali: “Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu kāsā cepi jātā assu, te naṁ ajjholambeyyuṁ; kusā cepi jātā assu, te naṁ ajjholambeyyuṁ; pabbajā cepi jātā assu, te naṁ ajjholambeyyuṁ; bīraṇā cepi jātā assu, te naṁ ajjholambeyyuṁ; rukkhā cepi jātā assu, te naṁ ajjholambeyyuṁ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṁ. So tatonidānaṁ anayabyasanaṁ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṁ. So tatonidānaṁ anayabyasanaṁ āpajjeyya.

[¶3] In the same way, an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

> Pali: Evameva kho, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

[¶4] They regard form as self, self as having form, form in self, or self in form. But their form falls apart, and they come to ruin because of that. They regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. But their consciousness falls apart, and they come to ruin because of that.

> Pali: rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Tassa taṁ rūpaṁ palujjati. So tatonidānaṁ anayabyasanaṁ āpajjati. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Tassa taṁ viññāṇaṁ palujjati. So tatonidānaṁ anayabyasanaṁ āpajjati.

[¶5] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶6] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante”. …pe…

[¶7] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶8] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶9] “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “Tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶10] > Pali: Paṭhamaṁ.

[¶11] SN 22.94 · Flowers

> Pali: SN 22.94 · Pupphasutta

[¶12] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶13] “Mendicants, I do not dispute with the world; it is the world that disputes with me. When your speech is in line with the teaching you do not dispute with anyone in the world. What the astute deem as not existing, I too say does not exist. What the astute deem as existing, I too say exists.

> Pali: “Nāhaṁ, bhikkhave, lokena vivadāmi, lokova mayā vivadati. Na, bhikkhave, dhammavādī kenaci lokasmiṁ vivadati. Yaṁ, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘natthī’ti vadāmi. Yaṁ, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, ahampi taṁ ‘atthī’ti vadāmi.

[¶14] And what do the astute deem as not existing, which I too say does not exist? Form that is permanent, everlasting, eternal, and imperishable.

> Pali: Kiñca, bhikkhave, natthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘natthī’ti vadāmi? Rūpaṁ, bhikkhave, niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.

[¶15] Feeling …

> Pali: Vedanā …

[¶16] Perception …

> Pali: saññā …

[¶17] Choices …

> Pali: saṅkhārā …

[¶18] Consciousness that is permanent, everlasting, eternal, and imperishable. This is what the astute deem as not existing, which I too say does not exist.

> Pali: viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi. Idaṁ kho, bhikkhave, natthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘natthī’ti vadāmi.

[¶19] And what do the astute deem as existing, which I too say exists? Form that is impermanent, suffering, and perishable.

> Pali: Kiñca, bhikkhave, atthisammataṁ loke paṇḍitānaṁ, yamahaṁ ‘atthī’ti vadāmi? Rūpaṁ, bhikkhave, aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.

[¶20] Feeling … Perception … Choices …

> Pali: Vedanā aniccā …pe…

[¶21] Consciousness that is impermanent, suffering, and perishable. This is what the astute deem as existing, which I too say exists.

> Pali: viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi. Idaṁ kho, bhikkhave, atthisammataṁ loke paṇḍitānaṁ; ahampi taṁ ‘atthī’ti vadāmi.

[¶22] There is a worldly phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it.

> Pali: Atthi, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti; abhisambujjhitvā abhisametvā taṁ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

[¶23] And what is that worldly phenomenon in the world? Form is a worldly phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it.

> Pali: Kiñca, bhikkhave, loke lokadhammo, taṁ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti? Rūpaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

[¶24] This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?

> Pali: Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi.

[¶25] Feeling …

> Pali: Vedanā, bhikkhave, loke lokadhammo …pe…

[¶26] Perception …

> Pali: saññā, bhikkhave …

[¶27] Choices …

> Pali: saṅkhārā, bhikkhave …

[¶28] Consciousness is a worldly phenomenon in the world that the Realized One understands and comprehends. Then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it.

> Pali: viññāṇaṁ, bhikkhave, loke lokadhammo taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

[¶29] This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?

> Pali: Yo, bhikkhave, tathāgatena evaṁ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṁ, bhikkhave, bālaṁ puthujjanaṁ andhaṁ acakkhukaṁ ajānantaṁ apassantaṁ kinti karomi.

[¶30] Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world.”

> Pali: Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma ṭhāti anupalittaṁ udakena; evameva kho, bhikkhave, tathāgato loke jāto loke saṁvaḍḍho lokaṁ abhibhuyya viharati anupalitto lokenā”ti.

[¶31] > Pali: Dutiyaṁ.

[¶32] SN 22.95 · A Lump of Foam

> Pali: SN 22.95 · Pheṇapiṇḍūpamasutta

[¶33] At one time the Buddha was staying near Ayodhya on the bank of the Ganges River. There the Buddha addressed the mendicants:

> Pali: Ekaṁ samayaṁ bhagavā ayujjhāyaṁ viharati gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi:

[¶34] “Mendicants, suppose this Ganges River was carrying along a big lump of foam. And a person with clear eyes would see it and contemplate it, examining it rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a lump of foam?

> Pali: “Seyyathāpi, bhikkhave, ayaṁ gaṅgā nadī mahantaṁ pheṇapiṇḍaṁ āvaheyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro?

[¶35] In the same way, a mendicant sees and contemplates any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near—examining it rationally. And it appears to them completely vacuous, hollow, and insubstantial. For what essence could there be in form?

> Pali: Evameva kho, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, rūpe sāro?

[¶36] Suppose it was autumn, when the heavens rain heavily, and a bubble on the water forms and pops right away. And a person with clear eyes would see it and contemplate it, examining it rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a water bubble?

> Pali: Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṁ uppajjati ceva nirujjhati ca. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, udakapubbuḷe sāro?

[¶37] In the same way, a mendicant sees and contemplates any kind of feeling at all … examining it rationally. And it appears to them completely vacuous, hollow, and insubstantial. For what essence could there be in feeling?

> Pali: Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā …pe… yā dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, vedanāya sāro?

[¶38] Suppose that in the last month of summer, at noon, a shimmering mirage appears. And a person with clear eyes would see it and contemplate it, examining it rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a mirage?

> Pali: Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya …pe… kiñhi siyā, bhikkhave, marīcikāya sāro?

[¶39] In the same way, a mendicant sees and contemplates any kind of perception at all … examining it carefully. And it appears to them completely vacuous, hollow, and insubstantial. For what substance could there be in perception?

> Pali: Evameva kho, bhikkhave, yā kāci saññā …pe….

[¶40] Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana trunk, straight and young and grown unskewed. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. And a person with clear eyes would see it and contemplate it, examining it rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in a banana trunk?

> Pali: Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tassa pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro?

[¶41] In the same way, a mendicant sees and contemplates any kind of choices at all … examining them rationally. And they appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in choices?

> Pali: Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā …pe… ye dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, saṅkhāresu sāro?

[¶42] Suppose an illusionist or their apprentice was to demonstrate an illusion at the crossroads. And a person with clear eyes would see it and contemplate it, examining it rationally. And it would appear to them as completely vacuous, hollow, and insubstantial. For what essence could there be in an illusion?

> Pali: Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṁ vidaṁseyya. Tamenaṁ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro?

[¶43] In the same way, a mendicant sees and contemplates any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near—examining it rationally. And it appears to them completely vacuous, hollow, and insubstantial. For what essence could there be in consciousness?

> Pali: Evameva kho, bhikkhave, yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro?

[¶44] 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. They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti …pe… nāparaṁ itthattāyāti pajānāti”.

[¶45] 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:

[¶46] “Form is like a lump of foam;
feeling is like a bubble;
perception seems like a mirage;
choices like a banana plant;
and consciousness like an illusion:
so taught the Kinsman of the Sun.

> Pali: “Pheṇapiṇḍūpamaṁ rūpaṁ,
vedanā bubbuḷūpamā;
Marīcikūpamā saññā,
saṅkhārā kadalūpamā;
Māyūpamañca viññāṇaṁ,
desitādiccabandhunā.

[¶47] However you contemplate them,
examining them rationally,
they’re vacuous and hollow
when you look at them closely.

> Pali: Yathā yathā nijjhāyati,
yoniso upaparikkhati;
Rittakaṁ tucchakaṁ hoti,
yo naṁ passati yoniso.

[¶48] Concerning this body,
he of vast wisdom has taught
that when three things are given up,
you’ll see this form discarded.

> Pali: Imañca kāyaṁ ārabbha,
bhūripaññena desitaṁ;
Pahānaṁ tiṇṇaṁ dhammānaṁ,
rūpaṁ passatha chaḍḍitaṁ.

[¶49] When vitality, warmth, and consciousness
leave this body,
it lies dumped there,
food for others, insentient.

> Pali: Āyu usmā ca viññāṇaṁ,
yadā kāyaṁ jahantimaṁ;
Apaviddho tadā seti,
parabhattaṁ acetanaṁ.

[¶50] Such is this continuity,
this illusion, this lament of fools.
It’s said to be a killer,
for no core is found here.

> Pali: Etādisāyaṁ santāno,
māyāyaṁ bālalāpinī;
Vadhako esa akkhāto,
sāro ettha na vijjati.

[¶51] An energetic mendicant
should examine the aggregates like this,
with situational awareness and mindfulness
whether by day or by night.

> Pali: Evaṁ khandhe avekkheyya,
bhikkhu āraddhavīriyo;
Divā vā yadi vā rattiṁ,
sampajāno paṭissato.

[¶52] They should give up all fetters,
and make a refuge for themselves.
They should live as though their head was on fire,
aspiring to the state that does not pass.”

> Pali: Jaheyya sabbasaṁyogaṁ,
kareyya saraṇattano;
Careyyādittasīsova,
patthayaṁ accutaṁ padan”ti.

[¶53] > Pali: Tatiyaṁ.

[¶54] SN 22.96 · A Lump of Cow Dung

> Pali: SN 22.96 · Gomayapiṇḍasutta

[¶55] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶56] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶57] “Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? Is there any feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”

> Pali: “atthi nu kho, bhante, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassati? Atthi nu kho, bhante, kāci saññā yā saññā …pe… atthi nu kho, bhante, keci saṅkhārā ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti? Atthi nu kho, bhante, kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti?

[¶58] “Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. There’s no feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

> Pali: “Natthi kho, bhikkhu, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā … kāci saññā … keci saṅkhārā … kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti.

[¶59] Then the Buddha, picking up a lump of cow dung, said to the mendicant:

> Pali: Atha kho bhagavā parittaṁ gomayapiṇḍaṁ pāṇinā gahetvā taṁ bhikkhuṁ etadavoca:

[¶60] “There’s not even this much of any incarnation that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.

> Pali: “ettakopi kho, bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati. Ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

[¶61] Once upon a time I was an anointed aristocratic king. I had 84,000 cities, with the capital Kusāvatī the foremost. I had 84,000 palaces, with the Palace of Principle the foremost. I had 84,000 chambers, with the Chamber of the Grand Tower the foremost. I had 84,000 couches made of ivory or heartwood or gold or silver, spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. I had 84,000 bull elephants with gold adornments and banners, covered with snow gold netting, with the royal bull elephant named Sabbath the foremost. I had 84,000 horses with gold adornments and banners, covered with snow gold netting, with the royal steed named Thundercloud the foremost. I had 84,000 chariots with gold adornments and banners, covered with snow gold netting, with the chariot named Triumph the foremost. I had 84,000 jewels, with the jewel-treasure the foremost. I had 84,000 women, with Queen Subhaddā the foremost. I had 84,000 aristocrat vassals, with the commander-treasure the foremost. I had 84,000 milk cows with muslin halter and bronze pails. I had 8,400,000,000 cloths of delicate linen, cotton, silk, and wool. I had 84,000 servings of food, which were presented to me as offerings at daybreak and dusk.

> Pali: Bhūtapubbāhaṁ, bhikkhu, rājā ahosiṁ khattiyo muddhāvasitto. Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītinagarasahassāni ahesuṁ kusāvatīrājadhānippamukhāni. Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipāsādasahassāni ahesuṁ dhammapāsādappamukhāni. Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītikūṭāgārasahassāni ahesuṁ mahābyūhakūṭāgārappamukhāni. Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṅkasahassāni ahesuṁ dantamayāni sāramayāni sovaṇṇamayāni goṇakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītināgasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītiassasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītirathasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Tassa mayhaṁ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītimaṇisahassāni ahesuṁ maṇiratanappamukhāni. Tassa mayhaṁ, bhikkhu …pe… caturāsītiitthisahassāni ahesuṁ subhaddādevippamukhāni. Tassa mayhaṁ, bhikkhu …pe… caturāsītikhattiyasahassāni ahesuṁ anuyantāni pariṇāyakaratanappamukhāni. Tassa mayhaṁ, bhikkhu …pe… caturāsītidhenusahassāni ahesuṁ dukūlasandānāni kaṁsūpadhāraṇāni. Tassa mayhaṁ, bhikkhu …pe… caturāsītivatthakoṭisahassāni ahesuṁ khomasukhumāni koseyyasukhumāni kambalasukhumāni kappāsikasukhumāni. Tassa mayhaṁ, bhikkhu …pe… caturāsītithālipākasahassāni ahesuṁ; sāyaṁ pātaṁ bhattābhihāro abhihariyittha.

[¶62] Of those 84,000 cities, I only stayed in one, the capital Kusāvatī. Of those 84,000 palaces, I only dwelt in one, the Palace of Principle. Of those 84,000 chambers, I only dwelt in one, the Chamber of the Grand Tower. Of those 84,000 couches, I only used one, made of ivory or heartwood or gold or silver. Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath. Of those 84,000 horses, I only rode one, the royal horse named Thundercloud. Of those 84,000 chariots, I only rode one, the chariot named Triumph. Of those 84,000 women, I was only served by one, an aristocrat maiden or a coquette. Of those 8,400,000,000 cloths, I only wore one pair, made of delicate linen, cotton, silk, and wool. Of those 84,000 servings of food, I only had one, eating at most a cup of rice with suitable sauce.

> Pali: Tesaṁ kho pana, bhikkhu, caturāsītiyā nagarasahassānaṁ ekaññeva taṁ nagaraṁ hoti yamahaṁ tena samayena ajjhāvasāmi—kusāvatī rājadhānī. Tesaṁ kho pana, bhikkhu, caturāsītiyā pāsādasahassānaṁ ekoyeva so pāsādo hoti yamahaṁ tena samayena ajjhāvasāmi—dhammo pāsādo. Tesaṁ kho pana, bhikkhu, caturāsītiyā kūṭāgārasahassānaṁ ekaññeva taṁ kūṭāgāraṁ hoti yamahaṁ tena samayena ajjhāvasāmi—mahābyūhaṁ kūṭāgāraṁ. Tesaṁ kho pana, bhikkhu, caturāsītiyā pallaṅkasahassānaṁ ekoyeva so pallaṅko hoti yamahaṁ tena samayena paribhuñjāmi—dantamayo vā sāramayo vā sovaṇṇamayo vā rūpiyamayo vā. Tesaṁ kho pana, bhikkhu, caturāsītiyā nāgasahassānaṁ ekoyeva so nāgo hoti yamahaṁ tena samayena abhiruhāmi—uposatho nāgarājā. Tesaṁ kho pana, bhikkhu, caturāsītiyā assasahassānaṁ ekoyeva so asso hoti yamahaṁ tena samayena abhiruhāmi—valāhako assarājā. Tesaṁ kho pana, bhikkhu, caturāsītiyā rathasahassānaṁ ekoyeva so ratho hoti yamahaṁ tena samayena abhiruhāmi—vejayanto ratho. Tesaṁ kho pana, bhikkhu, caturāsītiyā itthisahassānaṁ ekāyeva sā itthī hoti yā maṁ tena samayena paccupaṭṭhāti—khattiyānī vā velāmikā vā. Tesaṁ kho pana, bhikkhu, caturāsītiyā vatthakoṭisahassānaṁ ekaññeva taṁ vatthayugaṁ hoti yamahaṁ tena samayena paridahāmi—khomasukhumaṁ vā koseyyasukhumaṁ vā kambalasukhumaṁ vā kappāsikasukhumaṁ vā. Tesaṁ kho pana, bhikkhu, caturāsītiyā thālipākasahassānaṁ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṁ bhuñjāmi tadupiyañca sūpeyyaṁ.

[¶63] And so all those conditioned phenomena have passed, ceased, and perished. 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: Iti kho, bhikkhu, sabbe te saṅkhārā atītā niruddhā vipariṇatā. Evaṁ aniccā kho, bhikkhu, saṅkhārā. Evaṁ addhuvā kho, bhikkhu, saṅkhārā. Evaṁ anassāsikā kho, bhikkhu, saṅkhārā. Yāvañcidaṁ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.

[¶64] > Pali: Catutthaṁ.

[¶65] SN 22.97 · A Fingernail

> Pali: SN 22.97 · Nakhasikhāsutta

[¶66] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶67] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶68] “Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? Is there any feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”

> Pali: “atthi nu kho, bhante, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassati? Atthi nu kho, bhante, kāci saññā …pe… keci saṅkhārā, ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti? Atthi nu kho, bhante, kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti?

[¶69] “Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. There’s no feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

> Pali: “Natthi kho, bhikkhu, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā … kāci saññā … keci saṅkhārā …pe… kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti.

[¶70] Then the Buddha, picking up a little bit of dirt on his fingernail, said to that mendicant:

> Pali: Atha kho bhagavā parittaṁ nakhasikhāyaṁ paṁsuṁ āropetvā taṁ bhikkhuṁ etadavoca:

[¶71] “There’s not even this much of any form that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.

> Pali: “ettakampi kho, bhikkhu, rūpaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. Ettakañcepi, bhikkhu, rūpaṁ abhavissa niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakampi rūpaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya”.

[¶72] There’s not even this much of any feeling …

> Pali: Ettakāpi kho, bhikkhu, vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassati. Ettakā cepi, bhikkhu, vedanā abhavissa niccā dhuvā sassatā avipariṇāmadhammā, na yidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakāpi vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

[¶73] perception …

> Pali: Ettakāpi kho, bhikkhu, saññā natthi …pe…

[¶74] choices …

> Pali: ettakāpi kho, bhikkhu, saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ettakā cepi, bhikkhu, saṅkhārā abhavissaṁsu niccā dhuvā sassatā avipariṇāmadhammā, na yidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakāpi saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

[¶75] consciousness that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. If there were, this living of the spiritual life for the complete ending of suffering would not be found. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.

> Pali: Ettakampi kho, bhikkhu, viññāṇaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. Ettakampi kho, bhikkhu, viññāṇaṁ abhavissa niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, na yidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakampi viññāṇaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

[¶76] What do you think, mendicant? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññasi, bhikkhu, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶77] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶78] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶79] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe…

[¶80] “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶81] > Pali: Pañcamaṁ.

[¶82] SN 22.98 · Plain Version

> Pali: SN 22.98 · Suddhikasutta

[¶83] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶84] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶85] “Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? Is there any feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”

> Pali: “atthi nu kho, bhante, kiñci rūpaṁ, yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā …pe… kāci saññā … keci saṅkhārā … kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti?

[¶86] “Mendicant, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. There’s no feeling … perception … choices … consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

> Pali: “Natthi kho, bhikkhu, kiñci rūpaṁ yaṁ rūpaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā … kāci saññā … keci saṅkhārā … kiñci viññāṇaṁ, yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ sassatisamaṁ tatheva ṭhassatī”ti.

[¶87] > Pali: Chaṭṭhaṁ.

[¶88] SN 22.99 · A Leash

> Pali: SN 22.99 · Gaddulabaddhasutta

[¶89] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶90] “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.

[¶91] There comes a time when the ocean dries up and evaporates and is no more. But in any case, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving, I say.

> Pali: Hoti so, bhikkhave, samayo yaṁ mahāsamuddo ussussati visussati na bhavati; na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.

[¶92] There comes a time when Sineru the king of mountains is burned up and destroyed, and is no more. But in any case, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving, I say.

> Pali: Hoti so, bhikkhave, samayo yaṁ sineru pabbatarājā ḍayhati vinassati na bhavati; na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.

[¶93] There comes a time when the great earth is burned up and destroyed, and is no more. But in any case, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving, I say.

> Pali: Hoti so, bhikkhave, samayo yaṁ mahāpathavī ḍayhati vinassati na bhavati; na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi.

[¶94] Suppose a hound on a leash was tethered to a strong post or pillar. It would just keep running and circling around that post or pillar.

> Pali: Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṁ vā thambhaṁ vā anuparidhāvati anuparivattati;

[¶95] In the same way, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen true persons, and are neither skilled nor trained in their teaching. They regard form … feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They just keep running and circling around form, feeling, perception, choices, and consciousness. Doing so, they’re not freed from form, feeling, perception, choices, and consciousness. 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: evameva kho, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī …pe… sappurisadhamme avinīto rūpaṁ attato samanupassati …pe… vedanaṁ attato samanupassati … saññaṁ attato samanupassati … saṅkhāre attato samanupassati … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ; attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva …pe… saññaññeva … saṅkhāreyeva … viññāṇaññeva anuparidhāvati anuparivattati. So rūpaṁ anuparidhāvaṁ anuparivattaṁ, vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ anuparidhāvaṁ anuparivattaṁ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi.

[¶96] A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form … feeling … perception … choices … or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. They don’t keep running and circling around form, feeling, perception, choices, and consciousness. By not doing so, they’re freed from form, feeling, perception, choices, and consciousness. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”

> Pali: Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto, na rūpaṁ attato samanupassati …pe… na vedanaṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ; na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. So rūpaṁ nānuparidhāvati nānuparivattati, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ nānuparidhāvati nānuparivattati. So rūpaṁ ananuparidhāvaṁ ananuparivattaṁ, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ananuparidhāvaṁ ananuparivattaṁ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmī”ti.

[¶97] > Pali: Sattamaṁ.

[¶98] SN 22.100 · A Leash (2nd)

> Pali: SN 22.100 · Dutiyagaddulabaddhasutta

[¶99] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶100] “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 mutt on a leash was tethered to a strong post or pillar. Whether walking, standing, sitting, or lying down, it stays right beside that post or pillar.

> Pali: “Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṁ vā thambhaṁ vā upagacchati; tiṭṭhati cepi tameva khīlaṁ vā thambhaṁ vā upatiṭṭhati; nisīdati cepi tameva khīlaṁ vā thambhaṁ vā upanisīdati; nipajjati cepi tameva khīlaṁ vā thambhaṁ vā upanipajjati.

[¶101] In the same way, an unlearned ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ They regard feeling … perception … choices … consciousness like this: ‘This is mine, I am this, this is my self.’ When walking, they walk right beside the five grasping aggregates. When standing … sitting … lying down, they lie down right beside the five grasping aggregates.

> Pali: Evameva kho, bhikkhave, assutavā puthujjano rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. So gacchati cepi ime pañcupādānakkhandhe upagacchati; tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati; nisīdati cepi ime pañcupādānakkhandhe upanisīdati; nipajjati cepi ime pañcupādānakkhandhe upanipajjati.

[¶102] So you should regularly check your own mind: ‘For a long time this mind has been corrupted by greed, hate, and delusion.’ Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified.

> Pali: Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: ‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti. Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; cittavodānā sattā visujjhanti.

[¶103] Mendicants, have you seen the painting named ‘Conduct’?”

> Pali: Diṭṭhaṁ vo, bhikkhave, caraṇaṁ nāma cittan”ti?

[¶104] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶105] “That painting was devised by the mind, but the mind is even more diverse than that.

> Pali: “Tampi kho, bhikkhave, caraṇaṁ nāma cittaṁ citteneva cittitaṁ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṁ.

[¶106] So you should regularly check your own mind: ‘For a long time this mind has been corrupted by greed, hate, and delusion.’ Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified.

> Pali: Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: ‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti. Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; cittavodānā sattā visujjhanti.

[¶107] I don’t see any other order of beings as elaborate as the animal realm. The creatures in the animal realm were devised by the mind, but the mind is even more diverse than that.

> Pali: Nāhaṁ, bhikkhave, aññaṁ ekanikāyampi samanupassāmi evaṁ cittaṁ yathayidaṁ, bhikkhave, tiracchānagatā pāṇā. tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṁ.

[¶108] So you should regularly check your own mind: ‘For a long time this mind has been corrupted by greed, hate, and delusion.’ Sentient beings are corrupted because the mind is corrupted. Sentient beings are purified because the mind is purified.

> Pali: Tasmātiha, bhikkhave, abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: ‘dīgharattamidaṁ cittaṁ saṅkiliṭṭhaṁ rāgena dosena mohenā’ti. Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; cittavodānā sattā visujjhanti.

[¶109] 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 rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṁ vā purisarūpaṁ vā abhinimmineyya sabbaṅgapaccaṅgiṁ;

[¶110] In the same way, when an unlearned ordinary person generates a future life, all they generate is form, feeling, perception, choices, and consciousness.

> Pali: evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva …pe… saññaññeva … saṅkhāreyeva … viññāṇaññeva abhinibbattento abhinibbatteti.

[¶111] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶112] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶113] “Is feeling … perception … choices … consciousness permanent or impermanent?” …

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ …pe…

[¶114] “So you should truly see … Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “tasmātiha, bhikkhave …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶115] > Pali: Aṭṭhamaṁ.

## 16. Flowers · SN 22.101–22.102

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/16/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/16/#p-N

[¶0] SN 22.101 · The Adze

> Pali: SN 22.101 · Vāsijaṭasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “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 … iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti— evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti.

[¶3] When a mendicant is not committed to development, they might wish: ‘If only my mind were freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? You should say: ‘It’s because they’re undeveloped.’ Undeveloped in what? Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

> Pali: Bhāvanānuyogaṁ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṁ vimuccati. Taṁ kissa hetu? ‘Abhāvitattā’ tissa vacanīyaṁ. Kissa abhāvitattā? Abhāvitattā catunnaṁ satipaṭṭhānānaṁ, abhāvitattā catunnaṁ sammappadhānānaṁ, abhāvitattā catunnaṁ iddhipādānaṁ, abhāvitattā pañcannaṁ indriyānaṁ, abhāvitattā pañcannaṁ balānaṁ, abhāvitattā sattannaṁ bojjhaṅgānaṁ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.

[¶4] Suppose there was a chicken with eight or ten or twelve eggs. But she had not properly sat on them to keep them warm and incubated. That chicken might wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ But they can’t break out and hatch safely. Why is that? Because that chicken with eight or ten or twelve eggs has not properly sat on them to keep them warm and incubated.

> Pali: Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā evaṁ icchā uppajjeyya: ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. Taṁ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.

[¶5] In the same way, when a mendicant is not committed to development, they might wish: ‘If only my mind were freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? You should say: ‘It’s because they’re undeveloped.’ Undeveloped in what? Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

> Pali: Evameva kho, bhikkhave, bhāvanānuyogaṁ ananuyuttassa bhikkhuno viharato kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṁ vimuccati. Taṁ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṁ. Kissa abhāvitattā? Abhāvitattā catunnaṁ satipaṭṭhānānaṁ …pe… aṭṭhaṅgikassa maggassa.

[¶6] When a mendicant is committed to development, they might not wish: ‘If only my mind were freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? You should say: ‘It’s because they are developed.’ Developed in what? Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

> Pali: Bhāvanānuyogaṁ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṁ vimuccati. Taṁ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṁ. Kissa bhāvitattā? Bhāvitattā catunnaṁ satipaṭṭhānānaṁ, bhāvitattā catunnaṁ sammappadhānānaṁ, bhāvitattā catunnaṁ iddhipādānaṁ, bhāvitattā pañcannaṁ indriyānaṁ, bhāvitattā pañcannaṁ balānaṁ, bhāvitattā sattannaṁ bojjhaṅgānaṁ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.

[¶7] Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. That chicken might not wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ But still they can break out and hatch safely. Why is that? Because that chicken with eight or ten or twelve eggs properly sat on them to keep them warm and incubated.

> Pali: Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. Taṁ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.

[¶8] In the same way, when a mendicant is committed to development, they might not wish: ‘If only my mind were freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? You should say: ‘It’s because they are developed.’ Developed in what? Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

> Pali: Evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṁ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṁ vimuccati. Taṁ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṁ. Kissa bhāvitattā? Bhāvitattā catunnaṁ satipaṭṭhānānaṁ …pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.

[¶9] Suppose a mason or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away.

> Pali: Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṁ. No ca khvassa evaṁ ñāṇaṁ hoti: ‘ettakaṁ vata me ajja vāsijaṭassa khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti. Atha khvassa khīṇe khīṇantveva ñāṇaṁ hoti.

[¶10] In the same way, when a mendicant is committed to development, they don’t know how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away. Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the monsoon clouds soaked it with rain, the ropes would readily collapse and rot away. In the same way, when a mendicant is committed to development their fetters readily collapse and rot away.”

> Pali: Evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato kiñcāpi na evaṁ ñāṇaṁ hoti: ‘ettakaṁ vata me ajja āsavānaṁ khīṇaṁ, ettakaṁ hiyyo, ettakaṁ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṁ hoti. Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṁ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti; evameva kho, bhikkhave, bhāvanānuyogaṁ anuyuttassa bhikkhuno viharato appakasireneva saṁyojanāni paṭippassambhanti pūtikāni bhavantī”ti.

[¶11] > Pali: Navamaṁ.

[¶12] SN 22.102 · The Perception of Impermanence

> Pali: SN 22.102 · Aniccasaññāsutta

[¶13] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶14] “Mendicants, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.

> Pali: “Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati.

[¶15] In the autumn, a farmer ploughing with a large plough shears through all the root networks. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

> Pali: Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati.

[¶16] A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and flails them about. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

> Pali: Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṁ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati …pe… sabbaṁ asmimānaṁ samūhanati.

[¶17] When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

> Pali: Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni tattha ambāni vaṇṭapaṭibandhāni sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, aniccasaññā bhāvitā …pe… sabbaṁ asmimānaṁ samūhanati.

[¶18] The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

> Pali: Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṁ tāsaṁ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā bhāvitā …pe… sabbaṁ asmimānaṁ samūhanati.

[¶19] Of all kinds of fragrant root, spikenard is said to be the best. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

> Pali: Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṁ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati.

[¶20] Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

> Pali: Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati.

[¶21] Of all kinds of fragrant flower, jasmine is said to be the best. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

> Pali: Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati.

[¶22] All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

> Pali: Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavatti aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati.

[¶23] The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.

> Pali: Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā, sabbā tā candimappabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā …pe… sabbaṁ asmimānaṁ samūhanati.

[¶24] In the autumn, the heavens are sunny and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and dazzles. In the same way, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.

> Pali: Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṁ abbhussakkamāno, sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati.

[¶25] And how is the perception of impermanence developed and cultivated so that … it eradicates all conceit ‘I am’? ‘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.’

> Pali: Kathaṁ bhāvitā ca, bhikkhave, aniccasaññā kathaṁ bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati …pe… sabbaṁ asmimānaṁ samūhanati? ‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—

[¶26] That’s how the perception of impermanence is developed and cultivated so that it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. That’s how it eliminates all ignorance and eradicates all conceit ‘I am’.”

> Pali: evaṁ bhāvitā kho, bhikkhave, aniccasaññā evaṁ bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanatī”ti.

[¶27] > Pali: Dasamaṁ.

[¶28] > Pali: Pupphavaggo pañcamo.

[¶29] > Pali: Tassuddānaṁ

[¶30] > Pali: Nadī pupphañca pheṇañca,
gomayañca nakhāsikhaṁ;
Suddhikaṁ dve ca gaddulā,
vāsījaṭaṁ aniccatāti.

[¶31] > Pali: Majjhimapaṇṇāsako samatto.

[¶32] > Pali: Tassa majjhimapaṇṇāsakassa vagguddānaṁ

[¶33] > Pali: Upayo arahanto ca,
khajjanī therasavhayaṁ;
Pupphavaggena paṇṇāsa,
dutiyo tena vuccatīti.

## 17. Ends · SN 22.103–22.112

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/17/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/17/#p-N

[¶0] SN 22.103 · Ends

> Pali: SN 22.103 · Antasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, there are these four ends. What four? The end that is substantial reality, the end that is the origin of substantial reality, the end that is the cessation of substantial reality, and the end that is the practice that leads to the cessation of substantial reality. And what is the end that is substantial reality? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called the end that is substantial reality.

> Pali: “Cattārome, bhikkhave, antā. Katame cattāro? Sakkāyanto, sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto. Katamo ca, bhikkhave, sakkāyanto? Pañcupādānakkhandhātissa vacanīyaṁ. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho— ayaṁ vuccati, bhikkhave, sakkāyanto.

[¶3] And what is the end that is the origin of substantial reality? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for existence, and craving for nonexistence. This is called the end that is the origin of substantial reality.

> Pali: Katamo ca, bhikkhave, sakkāyasamudayanto? Yāyaṁ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā, bhavataṇhā, vibhavataṇhā. Ayaṁ vuccati, bhikkhave, sakkāyasamudayanto.

[¶4] And what is the end that is the cessation of substantial reality? It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. This is called the end that is the cessation of substantial reality.

> Pali: Katamo ca, bhikkhave, sakkāyanirodhanto? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— ayaṁ vuccati, bhikkhave, sakkāyanirodhanto.

[¶5] And what is the end that is the practice that leads to the cessation of substantial reality? 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 called the end that is the practice that leads to the cessation of substantial reality. These are the four ends.”

> Pali: Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto. Ime kho, bhikkhave, cattāro antā”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] SN 22.104 · Suffering

> Pali: SN 22.104 · Dukkhasutta

[¶8] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶9] “Mendicants, I will teach you suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Listen …

> Pali: “Dukkhañca vo, bhikkhave, desessāmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagāminiñca paṭipadaṁ. Taṁ suṇātha.

[¶10] And what is suffering? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called suffering.

> Pali: Katamañca, bhikkhave, dukkhaṁ? Pañcupādānakkhandhātissa vacanīyaṁ. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Idaṁ vuccati, bhikkhave, dukkhaṁ.

[¶11] And what is the origin of suffering? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. This is called the origin of suffering.

> Pali: Katamo ca, bhikkhave, dukkhasamudayo? Yāyaṁ taṇhā ponobhavikā …pe… vibhavataṇhā— ayaṁ vuccati, bhikkhave, dukkhasamudayo.

[¶12] And what is the cessation of suffering? It’s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. This is called the cessation of suffering.

> Pali: Katamo ca, bhikkhave, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— ayaṁ vuccati, bhikkhave, dukkhanirodho.

[¶13] And what is the practice that leads to the cessation of suffering? 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 called the practice that leads to the cessation of suffering.”

> Pali: Katamā ca, bhikkhave, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā”ti.

[¶14] > Pali: Dutiyaṁ.

[¶15] SN 22.105 · Substantial Reality

> Pali: SN 22.105 · Sakkāyasutta

[¶16] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶17] “Mendicants, I will teach you substantial reality, the origin of substantial reality, the cessation of substantial reality, and the practice that leads to the cessation of substantial reality. Listen …

> Pali: “Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṁ. Taṁ suṇātha.

[¶18] And what is substantial reality? It should be said: the five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. This is called substantial reality.

> Pali: Katamo ca, bhikkhave, sakkāyo? Pañcupādānakkhandhātissa vacanīyaṁ. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ayaṁ vuccati, bhikkhave, sakkāyo.

[¶19] And what is the origin of substantial reality? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. This is called the origin of substantial reality.

> Pali: Katamo ca, bhikkhave, sakkāyasamudayo? Yāyaṁ taṇhā ponobhavikā …pe… ayaṁ vuccati, bhikkhave, sakkāyasamudayo.

[¶20] And what is the cessation of substantial reality? It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. This is called the cessation of substantial reality.

> Pali: Katamo ca, bhikkhave, sakkāyanirodho? Yo tassāyeva taṇhāya …pe… ayaṁ vuccati, bhikkhave, sakkāyanirodho.

[¶21] And what is the practice that leads to the cessation of substantial reality? 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 called the practice that leads to the cessation of substantial reality.”

> Pali: Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā”ti.

[¶22] > Pali: Tatiyaṁ.

[¶23] SN 22.106 · Should Be Completely Understood

> Pali: SN 22.106 · Pariññeyyasutta

[¶24] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶25] “Mendicants, I will teach you the things that should be completely understood, complete understanding, and the individual who has completely understood. Listen …

> Pali: “Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca pariññātāviñca puggalaṁ. Taṁ suṇātha.

[¶26] And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

> Pali: Katame ca, bhikkhave, pariññeyyā dhammā? Rūpaṁ, bhikkhave, pariññeyyo dhammo. Vedanā …pe… saññā … saṅkhārā … viññāṇaṁ pariññeyyo dhammo. Ime vuccanti, bhikkhave, pariññeyyā dhammā.

[¶27] And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.

> Pali: Katamā ca, bhikkhave, pariññā? Rāgakkhayo, dosakkhayo, mohakkhayo— ayaṁ vuccati, bhikkhave, pariññā.

[¶28] And who is the individual who has completely understood? It should be said: a perfected one, the venerable of such name and such clan. This is called the individual who has completely understood.”

> Pali: Katamo ca, bhikkhave, pariññātāvī puggalo? Arahātissa vacanīyaṁ. Yvāyaṁ āyasmā evaṁnāmo evaṅgotto— ayaṁ vuccati, bhikkhave, pariññātāvī puggalo”ti.

[¶29] > Pali: Catutthaṁ.

[¶30] SN 22.107 · Ascetics (1st)

> Pali: SN 22.107 · Samaṇasutta

[¶31] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶32] “Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.

> Pali: “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.

[¶33] There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape …

> Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…

[¶34] There are ascetics and brahmins who do truly understand …”

> Pali: pajānanti, sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶35] > Pali: Pañcamaṁ.

[¶36] SN 22.108 · Ascetics (2nd)

> Pali: SN 22.108 · Dutiyasamaṇasutta

[¶37] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶38] “Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness.

> Pali: “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

[¶39] There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …

> Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…

[¶40] There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: pajānanti, sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶41] > Pali: Chaṭṭhaṁ.

[¶42] SN 22.109 · A Stream-Enterer

> Pali: SN 22.109 · Sotāpannasutta

[¶43] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶44] “Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A noble disciple comes to truly understand these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape. Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶45] > Pali: Sattamaṁ.

[¶46] SN 22.110 · A Perfected One

> Pali: SN 22.110 · Arahantasutta

[¶47] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶48] “Mendicants, there are these five grasping aggregates. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

> Pali: “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti. Ayaṁ vuccati, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.

[¶49] > Pali: Aṭṭhamaṁ.

[¶50] SN 22.111 · Giving Up Desire

> Pali: SN 22.111 · Chandappahānasutta

[¶51] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶52] “Mendicants, you should give up any desire, greed, relishing, and craving for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: “Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

[¶53] You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

> Pali: Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti.

[¶54] > Pali: Navamaṁ.

[¶55] SN 22.112 · Giving Up Desire (2nd)

> Pali: SN 22.112 · Dutiyachandappahānasutta

[¶56] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶57] “Mendicants, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: “Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ …pe…

[¶58] You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

> Pali: vedanāya … saññāya … saṅkhāresu yo chando …pe… evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti.

[¶59] > Pali: Dasamaṁ.

[¶60] > Pali: Antavaggo paṭhamo.

[¶61] > Pali: Tassuddānaṁ

[¶62] > Pali: Anto dukkhañca sakkāyo,
pariññeyyā samaṇā duve;
Sotāpanno arahā ca,
duve ca chandappahānāti.

## 18. A Dhamma speaker · SN 22.113–22.125

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/18/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/18/#p-N

[¶0] SN 22.113 · Ignorance

> Pali: SN 22.113 · Avijjāsutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Then a mendicant went up to the Buddha and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶3] “Sir, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

> Pali: “‘avijjā, avijjā’ti, bhante, vuccati. Katamā nu kho, bhante, avijjā; kittāvatā ca avijjāgato hotī”ti?

[¶4] “Mendicant, it’s when an unlearned ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation. They don’t understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.

> Pali: “Idha, bhikkhu, assutavā puthujjano rūpaṁ nappajānāti, rūpasamudayaṁ nappajānāti, rūpanirodhaṁ nappajānāti, rūpanirodhagāminiṁ paṭipadaṁ nappajānāti; vedanaṁ nappajānāti … saññaṁ … saṅkhāre nappajānāti …pe… viññāṇanirodhagāminiṁ paṭipadaṁ nappajānāti.

[¶5] This is called ignorance. And this is how an ignoramus is defined.”

> Pali: Ayaṁ vuccati, bhikkhu, avijjā; ettāvatā ca avijjāgato hotī”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] SN 22.114 · Knowledge

> Pali: SN 22.114 · Vijjāsutta

[¶8] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶9] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶10] “Sir, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

> Pali: “‘vijjā, vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā; kittāvatā ca vijjāgato hotī”ti?

[¶11] “Mendicant, it’s when a learned noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation. They understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.

> Pali: “Idha, bhikkhu, sutavā ariyasāvako rūpaṁ pajānāti, rūpasamudayaṁ … rūpanirodhaṁ … rūpanirodhagāminiṁ paṭipadaṁ pajānāti. Vedanaṁ … saññaṁ … saṅkhāre pajānāti …pe… viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti.

[¶12] This is called knowledge. And this is how a knowing one is defined.”

> Pali: Ayaṁ vuccati, bhikkhu, vijjā; ettāvatā ca vijjāgato hotī”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] SN 22.115 · A Dhamma speaker

> Pali: SN 22.115 · Dhammakathikasutta

[¶15] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶16] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶17] “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?

[¶18] “Mendicant, if a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding form, they’re qualified to be called ‘a mendicant who speaks on Dhamma’.

> Pali: “Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti ‘dhammakathiko bhikkhū’ti alaṁvacanāya.

[¶19] If they practice for disillusionment, dispassion, and cessation regarding form, they’re qualified to be called ‘a mendicant who practices in line with the teaching’.

> Pali: Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.

[¶20] If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding form, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.

> Pali: Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya.

[¶21] If a mendicant teaches Dhamma for disillusionment with feeling … perception … choices … consciousness, for its fading away and cessation, they’re qualified to be called ‘a mendicant who speaks on Dhamma’.

> Pali: Vedanāya ce, bhikkhu …pe… saññāya ce, bhikkhu … saṅkhārānañce, bhikkhu … viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.

[¶22] If they practice for disillusionment, dispassion, and cessation regarding consciousness, they’re qualified to be called ‘a mendicant who practices in line with the teaching’.

> Pali: Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.

[¶23] If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding consciousness, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.”

> Pali: Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti.

[¶24] > Pali: Tatiyaṁ.

[¶25] SN 22.116 · A Dhamma speaker (2nd)

> Pali: SN 22.116 · Dutiyadhammakathikasutta

[¶26] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶27] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶28] “Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined? How is a mendicant who practices in line with the teaching defined? And how is a mendicant who has attained extinguishment in this very life defined?”

> Pali: “‘dhammakathiko, dhammakathiko’ti, bhante, vuccati; kittāvatā nu kho, bhante, dhammakathiko hoti; kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī”ti?

[¶29] “Mendicant, if a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding form, they’re qualified to be called ‘a mendicant who speaks on Dhamma’.

> Pali: “Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.

[¶30] If they practice for disillusionment, dispassion, and cessation regarding form, they’re qualified to be called ‘a mendicant who practices in line with the teaching’.

> Pali: Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.

[¶31] If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding form, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.

> Pali: Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya.

[¶32] If a mendicant teaches Dhamma for disillusionment with feeling … perception … choices … consciousness, for its fading away and cessation, they’re qualified to be called ‘a mendicant who speaks on Dhamma’.

> Pali: Vedanāya ce, bhikkhu …pe… saññāya ce, bhikkhu … saṅkhārānañce, bhikkhu … viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.

[¶33] If they practice for disillusionment, dispassion, and cessation regarding consciousness, they’re qualified to be called ‘a mendicant who practices in line with the teaching’.

> Pali: Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.

[¶34] If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding consciousness, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.”

> Pali: Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti.

[¶35] > Pali: Catutthaṁ.

[¶36] SN 22.117 · Shackles

> Pali: SN 22.117 · Bandhanasutta

[¶37] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶38] “Mendicants, take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as self, self as having form, form in self, or self in form. They’re called an unlearned ordinary person who is bound to form, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next.

> Pali: “Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī …pe… sappurisadhamme avinīto rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ; attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Ayaṁ vuccati, bhikkhave, assutavā puthujjano rūpabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati.

[¶39] They regard feeling … perception … choices … consciousness as self. They’re called an unlearned ordinary person who is bound to consciousness, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next.

> Pali: Vedanaṁ attato samanupassati …pe… vedanāya vā attānaṁ. Ayaṁ vuccati, bhikkhave, assutavā puthujjano vedanābandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati. Saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati …pe… ayaṁ vuccati, bhikkhave, assutavā puthujjano viññāṇabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati.

[¶40] A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. They don’t regard form as self, self as having form, form in self, or self in form. They’re called a learned noble disciple who is not bound to form, inside or out. They see the near shore and the far shore. They’re free from suffering, I say.

> Pali: Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi.

[¶41] They don’t regard feeling … perception … choices … consciousness as self. They’re called a learned noble disciple who is not bound to consciousness, inside or out. They see the near shore and the far shore. They’re free from suffering, I say.”

> Pali: Na vedanaṁ attato …pe… na saññaṁ attato …pe… na saṅkhāre attato …pe… na viññāṇaṁ attato samanupassati …pe… ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī”ti.

[¶42] > Pali: Pañcamaṁ.

[¶43] SN 22.118 · Questioning

> Pali: SN 22.118 · Paripucchitasutta

[¶44] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶45] “What do you think, mendicants? Do you regard form like this: ‘This is mine, I am this, this is my self’?”

> Pali: “Taṁ kiṁ maññatha, bhikkhave, rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassathā”ti?

[¶46] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶47] “Good, mendicants! Form should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Do you regard feeling … perception … choices … consciousness like this: ‘This is mine, I am this, this is my self’?”

> Pali: “Sādhu, bhikkhave. Rūpaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassathā”ti?

[¶48] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶49] “Good, mendicants! Consciousness should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: “Sādhu, bhikkhave. Viññāṇaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …pe…

[¶50] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶51] > Pali: Chaṭṭhaṁ.

[¶52] SN 22.119 · Questioning (2nd)

> Pali: SN 22.119 · Dutiyaparipucchitasutta

[¶53] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶54] “What do you think, mendicants? Do you regard form like this: ‘This is not mine, I am not this, this is not my self’?”

> Pali: “Taṁ kiṁ maññatha, bhikkhave, rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassathā”ti?

[¶55] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶56] “Good, mendicants! Form should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Do you regard feeling … perception … choices … consciousness like this: ‘This is not mine, I am not this, this is not my self’?”

> Pali: “Sādhu, bhikkhave. Rūpaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassathā”ti?

[¶57] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶58] “Good, mendicants! Consciousness should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

> Pali: “Sādhu, bhikkhave. Viññāṇaṁ, bhikkhave, ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ …

[¶59] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: evaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶60] > Pali: Sattamaṁ.

[¶61] SN 22.120 · Things That Tighten Fetters

> Pali: SN 22.120 · Saṁyojaniyasutta

[¶62] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶63] “Mendicants, I will teach you the things that tighten the fetters, and the fetter. Listen …

> Pali: “Saṁyojaniye ca, bhikkhave, dhamme desessāmi saṁyojanañca. Taṁ suṇātha.

[¶64] What are the things that tighten the fetters? And what is the fetter?

> Pali: Katame ca, bhikkhave, saṁyojaniyā dhammā, katamaṁ saṁyojanaṁ?

[¶65] Form is something that tightens the fetters. The desire and greed for it is the fetter.

> Pali: Rūpaṁ, bhikkhave, saṁyojaniyo dhammo; yo tattha chandarāgo, taṁ tattha saṁyojanaṁ.

[¶66] Feeling …

> Pali: Vedanā …pe…

[¶67] Perception …

> Pali: saññā …

[¶68] Choices …

> Pali: saṅkhārā …

[¶69] Consciousness is something that tightens the fetters. The desire and greed for it is the fetter.

> Pali: viññāṇaṁ saṁyojaniyo dhammo; yo tattha chandarāgo, taṁ tattha saṁyojanaṁ.

[¶70] These are called the things that tighten the fetters, and this is the fetter.”

> Pali: Ime vuccanti, bhikkhave, saṁyojaniyā dhammā, idaṁ saṁyojanan”ti.

[¶71] > Pali: Aṭṭhamaṁ.

[¶72] SN 22.121 · Things That Fuel Grasping

> Pali: SN 22.121 · Upādāniyasutta

[¶73] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶74] “Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen …

> Pali: “Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṁ suṇātha.

[¶75] What are the things that fuel grasping? And what is the grasping?

> Pali: Katame ca, bhikkhave, upādāniyā dhammā, katamaṁ upādānaṁ?

[¶76] Form is something that fuels grasping. The desire and greed for it is the grasping.

> Pali: Rūpaṁ, bhikkhave, upādāniyo dhammo, yo tattha chandarāgo, taṁ tattha upādānaṁ.

[¶77] Feeling …

> Pali: Vedanā …pe…

[¶78] Perception …

> Pali: saññā …

[¶79] Choices …

> Pali: saṅkhārā …

[¶80] Consciousness is something that fuels grasping. The desire and greed for it is the grasping.

> Pali: viññāṇaṁ upādāniyo dhammo; yo tattha chandarāgo, taṁ tattha upādānaṁ.

[¶81] These are called the things that fuel grasping, and this is the grasping.”

> Pali: Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṁ upādānan”ti.

[¶82] > Pali: Navamaṁ.

[¶83] SN 22.122 · An Ethical Mendicant

> Pali: SN 22.122 · Sīlavantasutta

[¶84] At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi in the deer park at Isipatana. Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and said:

> Pali: Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami …pe… etadavoca:

[¶85] “Reverend Sāriputta, what things should an ethical mendicant rationally apply the mind to?”

> Pali: “sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti?

[¶86] “Reverend Koṭṭhita, an ethical mendicant should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. An ethical mendicant should rationally apply the mind to these five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. It’s possible that an ethical mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.”

> Pali: “Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.

[¶87] “But Reverend Sāriputta, what things should a mendicant stream-enterer rationally apply the mind to?”

> Pali: “Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?

[¶88] “A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.”

> Pali: “Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ sacchikareyyā”ti.

[¶89] “But Reverend Sāriputta, what things should a mendicant once-returner rationally apply the mind to?”

> Pali: “Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?

[¶90] “A mendicant once-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a mendicant once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.”

> Pali: “Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto anāgāmiphalaṁ sacchikareyyā”ti.

[¶91] “But Reverend Sāriputta, what things should a mendicant non-returner rationally apply the mind to?”

> Pali: “Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?

[¶92] “A mendicant non-returner should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a mendicant non-returner who rationally applies the mind to the five grasping aggregates will realize perfection.”

> Pali: “Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto arahattaṁ sacchikareyyā”ti.

[¶93] “But Reverend Sāriputta, what things should a perfected one rationally apply the mind to?”

> Pali: “Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?

[¶94] “Reverend Koṭṭhita, a perfected one should also rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. A perfected one has nothing more to do, and nothing that needs improvement. Still, these things, when developed and cultivated, lead to blissful meditation in this life, and also to mindfulness and situational awareness.”

> Pali: “Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Natthi, khvāvuso, arahato uttari karaṇīyaṁ katassa vā paticayo; api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti.

[¶95] > Pali: Dasamaṁ.

[¶96] SN 22.123 · Learned

> Pali: SN 22.123 · Sutavantasutta

[¶97] At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi in the deer park at Isipatana. Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, bowed, sat down to one side, and said:

> Pali: Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā …pe… etadavoca:

[¶98] “Reverend Sāriputta, what things should a learned mendicant rationally apply the mind to?”

> Pali: “Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?

[¶99] “A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self. What five? That is, the grasping aggregates of form, feeling, perception, choices, and consciousness. A learned mendicant should rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a learned mendicant who rationally applies the mind to the five grasping aggregates will realize the fruit of stream-entry.”

> Pali: “Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sutavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṁ sacchikareyyā”ti.

[¶100] “But Reverend Sāriputta, what things should a mendicant stream-enterer rationally apply the mind to?”

> Pali: “Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?

[¶101] “A mendicant stream-enterer should also rationally apply the mind to these five grasping aggregates as impermanent … as not-self. It’s possible that a mendicant stream-enterer who rationally applies the mind to the five grasping aggregates will realize the fruit of once-return.” … “It’s possible that a mendicant once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.” … “It’s possible that a mendicant non-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of perfection.”

> Pali: “Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato …pe… anattato yoniso manasi kātabbā. Ṭhānaṁ kho panetaṁ, āvuso, vijjati—yaṁ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sakadāgāmiphalaṁ …pe… anāgāmiphalaṁ …pe… arahattaphalaṁ sacchikareyyā”ti.

[¶102] “But Reverend Sāriputta, what things should a perfected one rationally apply the mind to?”

> Pali: “Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?

[¶103] “Reverend Koṭṭhita, a perfected one should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. A perfected one has nothing more to do, and nothing that needs improvement. Still, these things, when developed and cultivated, lead to blissful meditation in this life, and also to mindfulness and situational awareness.”

> Pali: “Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Natthi, khvāvuso, arahato uttari karaṇīyaṁ, katassa vā paticayo; api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti.

[¶104] > Pali: Ekādasamaṁ.

[¶105] SN 22.124 · With Kappa

> Pali: SN 22.124 · Kappasutta

[¶106] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

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

> Pali: Atha kho āyasmā kappo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā kappo bhagavantaṁ etadavoca:

[¶108] “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?

[¶109] “Kappa, 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.’

> Pali: “Yaṁ kiñci, kappa, 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.

[¶110] 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: 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.

[¶111] 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, kappa, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.

[¶112] > Pali: Dvādasamaṁ.

[¶113] SN 22.125 · With Kappa (2nd)

> Pali: SN 22.125 · Dutiyakappasutta

[¶114] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶115] Seated to one side, Venerable Kappa said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā kappo bhagavantaṁ etadavoca:

[¶116] “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 imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti?

[¶117] “Kappa, one is freed by not grasping having truly seen 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.’

> Pali: “Yaṁ kiñci, kappa, rūpaṁ atītānāgatapaccuppannaṁ …pe… sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādāvimutto hoti.

[¶118] One is freed by not grasping having truly seen 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: Yā kāci vedanā … 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 anupādāvimutto hoti.

[¶119] 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, kappa, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhā samatikkantaṁ santaṁ suvimuttan”ti.

[¶120] > Pali: Terasamaṁ.

[¶121] > Pali: Dhammakathikavaggo dutiyo.

[¶122] > Pali: Tassuddānaṁ

[¶123] > Pali: Avijjā vijjā dve kathikā,
Bandhanā paripucchitā duve;
Saṁyojanaṁ upādānaṁ,
Sīlaṁ sutavā dve ca kappenāti.

## 19. Ignorance · SN 22.126–22.135

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/19/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/19/#p-N

[¶0] SN 22.126 · Liable to Originate

> Pali: SN 22.126 · Samudayadhammasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] 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 …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶3] “Sir, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

> Pali: “‘avijjā, avijjā’ti, bhante, vuccati. Katamā nu kho, bhante, avijjā; kittāvatā ca avijjāgato hotī”ti?

[¶4] “Mendicant, it’s when an unlearned ordinary person doesn’t truly understand form, which is liable to originate, as form which is liable to originate. They don’t truly understand form, which is liable to vanish, as form which is liable to vanish. They don’t truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.

> Pali: “Idha, bhikkhu, assutavā puthujjano samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti.

[¶5] They don’t truly understand feeling … perception … choices … consciousness, which is liable to originate, as consciousness which is liable to originate. They don’t truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish. They don’t truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.

> Pali: Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ nappajānāti; vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti. Samudayadhammaṁ saññaṁ …pe… samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti. Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

[¶6] This is called ignorance. And this is how an ignoramus is defined.”

> Pali: Ayaṁ vuccati, bhikkhu, avijjā; ettāvatā ca avijjāgato hotī”ti.

[¶7] When he said this, the mendicant said to the Buddha:

> Pali: Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca:

[¶8] “Sir, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

> Pali: “‘vijjā, vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā; kittāvatā ca vijjāgato hotī”ti?

[¶9] “Mendicant, it’s when a learned noble disciple truly understands form, which is liable to originate, as form which is liable to originate. They truly understand form, which is liable to vanish, as form which is liable to vanish. They truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.

> Pali: “Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti.

[¶10] They truly understand feeling … perception … choices … consciousness, which is liable to originate, as consciousness which is liable to originate. They truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish. They truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.

> Pali: Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ pajānāti; vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ pajānāti. Samudayadhammaṁ saññaṁ … samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti. Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti; vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti.

[¶11] This is called knowledge. And this is how a knowing one is defined.”

> Pali: Ayaṁ vuccati, bhikkhu, vijjā; ettāvatā ca vijjāgato hotī”ti.

[¶12] > Pali: Paṭhamaṁ.

[¶13] SN 22.127 · Liable to Originate (2nd)

> Pali: SN 22.127 · Dutiyasamudayadhammasutta

[¶14] 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.

[¶15] Mahākoṭṭhita said to Sāriputta:

> Pali: Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito …pe… ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:

[¶16] “Reverend Sāriputta, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

> Pali: “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā; kittāvatā ca avijjāgato hotī”ti?

[¶17] “Reverend, it’s when an unlearned ordinary person doesn’t truly understand form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.

> Pali: “Idhāvuso assutavā puthujjano samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ rūpaṁ …pe… ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti.

[¶18] They don’t truly understand feeling … perception … choices … consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish.

> Pali: Samudayadhammaṁ vedanaṁ …pe… vayadhammaṁ vedanaṁ …pe… ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti. Samudayadhammaṁ saññaṁ …pe… samudayadhamme saṅkhāre …pe… vayadhamme saṅkhāre …pe… samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti. Samudayadhammaṁ viññāṇaṁ …pe… samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

[¶19] This is called ignorance. And this is how an ignoramus is defined.”

> Pali: Ayaṁ vuccati, āvuso, avijjā; ettāvatā ca avijjāgato hotī”ti.

[¶20] > Pali: Dutiyaṁ.

[¶21] SN 22.128 · Liable to Originate (3rd)

> Pali: SN 22.128 · Tatiyasamudayadhammasutta

[¶22] 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 …pe…

[¶23] Mahākoṭṭhita said to Sāriputta:

> Pali: ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:

[¶24] “Reverend Sāriputta, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

> Pali: “‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā; kittāvatā ca vijjāgato hotī”ti?

[¶25] “Reverend, it’s when a learned noble disciple truly understands form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.

> Pali: “Idhāvuso, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; vayadhammaṁ rūpaṁ …pe… samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti;

[¶26] They truly understand feeling … perception … choices … consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish.

> Pali: samudayadhammaṁ vedanaṁ …pe… samudayavayadhammā vedanā … samudayadhammaṁ saññaṁ …pe… samudayadhamme saṅkhāre … vayadhamme saṅkhāre … samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti. Samudayadhammaṁ viññāṇaṁ … vayadhammaṁ viññāṇaṁ … samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti.

[¶27] This is called knowledge. And this is how a knowing one is defined.”

> Pali: Ayaṁ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti.

[¶28] > Pali: Tatiyaṁ.

[¶29] SN 22.129 · Gratification

> Pali: SN 22.129 · Assādasutta

[¶30] At Varanasi. Mahākoṭṭhita said to Sāriputta:

> Pali: Bārāṇasiyaṁ viharanti isipatane migadāye …pe… ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:

[¶31] “Reverend Sāriputta, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

> Pali: “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā; kittāvatā ca avijjāgato hotī”ti?

[¶32] “Reverend, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

> Pali: “Idhāvuso assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Vedanāya …pe… saññāya … saṅkhārānaṁ … viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.

[¶33] This is called ignorance. And this is how an ignoramus is defined.”

> Pali: Ayaṁ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī”ti.

[¶34] > Pali: Catutthaṁ.

[¶35] SN 22.130 · Gratification (2nd)

> Pali: SN 22.130 · Dutiyaassādasutta

[¶36] At Varanasi.

> Pali: Bārāṇasiyaṁ viharanti isipatane migadāye …pe…

[¶37] “Reverend Sāriputta, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

> Pali: “‘vijja, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā; kittāvatā ca vijjāgato hotī”ti?

[¶38] “Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

> Pali: “Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Vedanāya …pe… saññāya … saṅkhārānaṁ … viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.

[¶39] This is called knowledge. And this is how a knowing one is defined.”

> Pali: Ayaṁ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti.

[¶40] > Pali: Pañcamaṁ.

[¶41] SN 22.131 · Origin

> Pali: SN 22.131 · Samudayasutta

[¶42] At Varanasi.

> Pali: Bārāṇasiyaṁ viharanti isipatane migadāye …pe…

[¶43] “Reverend Sāriputta, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

> Pali: “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā; kittāvatā ca avijjāgato hotī”ti?

[¶44] “Reverend, an unlearned ordinary person doesn’t truly understand the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

> Pali: “Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Vedanāya …pe… saññāya … saṅkhārānaṁ … viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.

[¶45] This is called ignorance. And this is how an ignoramus is defined.”

> Pali: Ayaṁ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī”ti.

[¶46] > Pali: Chaṭṭhaṁ.

[¶47] SN 22.132 · Origin (2nd)

> Pali: SN 22.132 · Dutiyasamudayasutta

[¶48] At Varanasi. Mahākoṭṭhita said to Sāriputta:

> Pali: Bārāṇasiyaṁ viharanti isipatane migadāye …pe… ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:

[¶49] “Reverend Sāriputta, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

> Pali: “‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā; kittāvatā ca vijjāgato hotī”ti?

[¶50] “Reverend, a learned noble disciple truly understands the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

> Pali: “Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Vedanāya …pe… saññāya … saṅkhārānaṁ … viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.

[¶51] This is called knowledge. And this is how a knowing one is defined.”

> Pali: Ayaṁ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti.

[¶52] > Pali: Sattamaṁ.

[¶53] SN 22.133 · With Koṭṭhita

> Pali: SN 22.133 · Koṭṭhikasutta

[¶54] At Varanasi. Sāriputta said to Mahākoṭṭhita:

> Pali: Bārāṇasiyaṁ viharanti isipatane migadāye. Atha kho āyasmā sāriputto sāyanhasamayaṁ …pe… ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca:

[¶55] “Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

> Pali: “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā; kittāvatā ca avijjāgato hotī”ti?

[¶56] “Reverend, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

> Pali: “Idhāvuso, assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Vedanāya …pe… saññāya … saṅkhārānaṁ … viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.

[¶57] This is called ignorance. And this is how an ignoramus is defined.”

> Pali: Ayaṁ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī”ti.

[¶58] When he said this, Venerable Sāriputta said to him:

> Pali: Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca:

[¶59] “Reverend Koṭṭhita, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

> Pali: “‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā; kittāvatā ca vijjāgato hotī”ti?

[¶60] “Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

> Pali: “Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Vedanāya …pe… saññāya … saṅkhārānaṁ … viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.

[¶61] This is called knowledge. And this is how a knowing one is defined.”

> Pali: Ayaṁ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti.

[¶62] > Pali: Aṭṭhamaṁ.

[¶63] SN 22.134 · With Koṭṭhita (2nd)

> Pali: SN 22.134 · Dutiyakoṭṭhikasutta

[¶64] At Varanasi.

> Pali: Bārāṇasiyaṁ viharanti isipatane migadāye …pe…

[¶65] “Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

> Pali: “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā; kittāvatā ca avijjāgato hotī”ti?

[¶66] “Reverend, an unlearned ordinary person doesn’t truly understand the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

> Pali: “Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Vedanāya …pe… saññāya … saṅkhārānaṁ … viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.

[¶67] This is called ignorance. And this is how an ignoramus is defined.”

> Pali: Ayaṁ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī”ti.

[¶68] When he said this, Venerable Sāriputta said to him:

> Pali: Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca:

[¶69] “Reverend Koṭṭhita, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

> Pali: “‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā; kittāvatā ca vijjāgato hotī”ti?

[¶70] “Reverend, a learned noble disciple truly understands the origin, the disappearance, the gratification, the drawback, and the escape when it comes to form, feeling, perception, choices, and consciousness.

> Pali: “Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Vedanāya …pe… saññāya … saṅkhārānaṁ … viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.

[¶71] This is called knowledge. And this is how a knowing one is defined.”

> Pali: Ayaṁ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti.

[¶72] > Pali: Navamaṁ.

[¶73] SN 22.135 · With Koṭṭhita (3rd)

> Pali: SN 22.135 · Tatiyakoṭṭhikasutta

[¶74] The same setting. Sāriputta said to Mahākoṭṭhita:

> Pali: Taññeva nidānaṁ. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca:

[¶75] “Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?”

> Pali: “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā; kittāvatā ca avijjāgato hotī”ti?

[¶76] “Reverend, it’s when an unlearned ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation. They don’t understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.

> Pali: “Idhāvuso, assutavā puthujjano rūpaṁ nappajānāti, rūpasamudayaṁ nappajānāti, rūpanirodhaṁ nappajānāti, rūpanirodhagāminiṁ paṭipadaṁ nappajānāti. Vedanaṁ nappajānāti …pe… saññaṁ … saṅkhāre … viññāṇaṁ nappajānāti, viññāṇasamudayaṁ nappajānāti, viññāṇanirodhaṁ nappajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ nappajānāti.

[¶77] This is called ignorance. And this is how an ignoramus is defined.”

> Pali: Ayaṁ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī”ti.

[¶78] When he said this, Venerable Sāriputta said to him:

> Pali: Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca:

[¶79] “Reverend Koṭṭhita, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?”

> Pali: “‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā; kittāvatā ca vijjāgato hotī”ti?

[¶80] “Reverend, it’s when a learned noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation. They understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation.

> Pali: “Idhāvuso, sutavā ariyasāvako rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti. Vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti.

[¶81] This is called knowledge. And this is how a knowing one is defined.”

> Pali: Ayaṁ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti.

[¶82] > Pali: Dasamaṁ.

[¶83] > Pali: Avijjāvaggo tatiyo.

[¶84] > Pali: Tassuddānaṁ

[¶85] > Pali: Samudayadhamme tīṇi,
assādo apare duve;
Samudaye ca dve vuttā,
koṭṭhike apare tayoti.

## 20. Burning Chaff · SN 22.136–22.148

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/20/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/20/#p-N

[¶0] SN 22.136 · Burning Chaff

> Pali: SN 22.136 · Kukkuḷasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, form, feeling, perception, choices, and consciousness are burning chaff.

> Pali: “Rūpaṁ, bhikkhave, kukkuḷaṁ, vedanā kukkuḷā, saññā kukkuḷā, saṅkhārā kukkuḷā, viññāṇaṁ kukkuḷaṁ.

[¶3] 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.

[¶4] 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.

[¶5] > Pali: Paṭhamaṁ.

[¶6] SN 22.137 · Impermanence

> Pali: SN 22.137 · Aniccasutta

[¶7] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶8] “Mendicants, you should give up desire for what is impermanent.

> Pali: “Yaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo.

[¶9] And what is impermanent? Form is impermanent; you should give up desire for it.

> Pali: Kiñca, bhikkhave, aniccaṁ? Rūpaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo.

[¶10] Feeling …

> Pali: Vedanā aniccā …pe…

[¶11] Perception …

> Pali: saññā …

[¶12] Choices …

> Pali: saṅkhārā …

[¶13] Consciousness is impermanent; you should give up desire for it.

> Pali: viññāṇaṁ aniccaṁ; tatra vo chando pahātabbo.

[¶14] You should give up desire for what is impermanent.”

> Pali: Yaṁ, bhikkhave, aniccaṁ; tatra vo chando pahātabbo”ti.

[¶15] > Pali: Dutiyaṁ.

[¶16] SN 22.138 · Impermanence (2nd)

> Pali: SN 22.138 · Dutiyaaniccasutta

[¶17] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶18] “Mendicants, you should give up greed for what is impermanent. And what is impermanent?

> Pali: “Yaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo. Kiñca, bhikkhave, aniccaṁ?

[¶19] Form is impermanent; you should give up greed for it.

> Pali: Rūpaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo.

[¶20] Feeling …

> Pali: Vedanā aniccā …

[¶21] Perception …

> Pali: saññā …

[¶22] Choices …

> Pali: saṅkhārā …

[¶23] Consciousness is impermanent; you should give up greed for it.

> Pali: viññāṇaṁ aniccaṁ; tatra vo rāgo pahātabbo.

[¶24] You should give up greed for what is impermanent.”

> Pali: Yaṁ, bhikkhave, aniccaṁ; tatra vo rāgo pahātabbo”ti.

[¶25] > Pali: Tatiyaṁ.

[¶26] SN 22.139 · Impermanence (3rd)

> Pali: SN 22.139 · Tatiyaaniccasutta

[¶27] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶28] “Mendicants, you should give up desire and greed for what is impermanent. And what is impermanent?

> Pali: “Yaṁ, bhikkhave, aniccaṁ; tatra vo chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṁ?

[¶29] Form is impermanent; you should give up desire and greed for it.

> Pali: Rūpaṁ, bhikkhave, aniccaṁ, tatra vo chandarāgo pahātabbo.

[¶30] Feeling …

> Pali: Vedanā aniccā …

[¶31] Perception …

> Pali: saññā …

[¶32] Choices …

> Pali: saṅkhārā …

[¶33] Consciousness is impermanent; you should give up desire and greed for it.

> Pali: viññāṇaṁ aniccaṁ; tatra vo chandarāgo pahātabbo.

[¶34] You should give up desire and greed for what is impermanent.”

> Pali: Yaṁ, bhikkhave, aniccaṁ; tatra vo chandarāgo pahātabbo”ti.

[¶35] > Pali: Catutthaṁ.

[¶36] SN 22.140 · Suffering

> Pali: SN 22.140 · Dukkhasutta

[¶37] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶38] “Mendicants, you should give up desire for what is suffering. …”

> Pali: “Yaṁ, bhikkhave, dukkhaṁ; tatra vo chando pahātabbo …pe… yaṁ, bhikkhave, dukkhaṁ; tatra vo chando pahātabbo”ti.

[¶39] > Pali: Pañcamaṁ.

[¶40] SN 22.141 · Suffering (2nd)

> Pali: SN 22.141 · Dutiyadukkhasutta

[¶41] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶42] “Mendicants, you should give up greed for what is suffering. …”

> Pali: “Yaṁ, bhikkhave, dukkhaṁ; tatra vo rāgo pahātabbo …pe… yaṁ, bhikkhave, dukkhaṁ; tatra vo rāgo pahātabbo”ti.

[¶43] > Pali: Chaṭṭhaṁ.

[¶44] SN 22.142 · Suffering (3rd)

> Pali: SN 22.142 · Tatiyadukkhasutta

[¶45] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶46] “Mendicants, you should give up desire and greed for what is suffering. …”

> Pali: “Yaṁ, bhikkhave, dukkhaṁ; tatra vo chandarāgo pahātabbo …pe… yaṁ, bhikkhave, dukkhaṁ; tatra vo chandarāgo pahātabbo”ti.

[¶47] > Pali: Sattamaṁ.

[¶48] SN 22.146 · Full of Disillusionment

> Pali: SN 22.146 · Nibbidābahulasutta

[¶49] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶50] “Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teaching. They should live full of disillusionment for form, feeling, perception, choices, and consciousness. Living in this way, they completely understand form, feeling, perception, choices, and consciousness. Completely understanding form, feeling, perception, choices, and consciousness, they’re freed from these things. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”

> Pali: “Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti— yaṁ rūpe nibbidābahulo vihareyya. Vedanāya …pe… saññāya … saṅkhāresu … viññāṇe nibbidābahulo vihareyya. Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu … viññāṇe nibbidābahulo viharanto rūpaṁ parijānāti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ parijānāti; so rūpaṁ parijānaṁ vedanaṁ parijānaṁ saññaṁ parijānaṁ saṅkhāre parijānaṁ viññāṇaṁ parijānaṁ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī”ti.

[¶51] > Pali: Ekādasamaṁ.

[¶52] SN 22.147 · Observing Impermanence

> Pali: SN 22.147 · Aniccānupassīsutta

[¶53] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶54] “Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teaching. They should meditate observing impermanence in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

> Pali: “Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti— yaṁ rūpe aniccānupassī vihareyya. Vedanāya … saññāya … saṅkhāresu … viññāṇe aniccānupassī vihareyya …pe… ‘parimuccati dukkhasmā’ti vadāmī”ti.

[¶55] > Pali: Dvādasamaṁ.

[¶56] SN 22.148 · Observing Suffering

> Pali: SN 22.148 · Dukkhānupassīsutta

[¶57] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶58] “Mendicants, when a gentleman has gone forth out of faith, this is what’s in line with the teaching. They should meditate observing suffering in form, feeling, perception, choices, and consciousness. … They’re freed from suffering, I say.”

> Pali: “Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti— yaṁ rūpe dukkhānupassī vihareyya. Vedanāya … saññāya … saṅkhāresu … viññāṇe dukkhānupassī vihareyya …pe… ‘parimuccati dukkhasmā’ti vadāmī”ti.

[¶59] > Pali: Terasamaṁ.

## 21. Views · SN 22.150–22.159

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/21/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/21/#p-N

[¶0] SN 22.150 · In Oneself

> Pali: SN 22.150 · Ajjhattasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya uppajjati ajjhattaṁ sukhadukkhan”ti?

[¶3] “Our teachings are rooted in the Buddha. …”

> Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶4] “When form exists, because of grasping form, pleasure and pain arise in oneself. When feeling … perception … choices … consciousness exists, because of grasping consciousness, pleasure and pain arise in oneself.

> Pali: “rūpe kho, bhikkhave, sati rūpaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati viññāṇaṁ upādāya uppajjati ajjhattaṁ sukhadukkhaṁ.

[¶5] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶6] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶7] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶8] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶9] “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti?

[¶10] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶11] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā …pe… saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶12] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶13] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶14] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶15] “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti?

[¶16] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶17] “Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶18] > Pali: Paṭhamaṁ.

[¶19] SN 22.151 · This is Mine

> Pali: SN 22.151 · Etaṁmamasutta

[¶20] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶21] “Mendicants, when what exists, because of grasping what and insisting on what, does someone regard things like this: ‘This is mine, I am this, this is my self’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa: ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassatī”ti?

[¶22] “Our teachings are rooted in the Buddha. …”

> Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶23] “When form exists, because of grasping form and insisting on form … When consciousness exists, because of grasping consciousness and insisting on consciousness, someone regards it like this: ‘This is mine, I am this, this is my self.’

> Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa …pe… viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa: ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.

[¶24] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶25] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe…

[¶26] “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”

> Pali: vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti?

[¶27] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶28] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶29] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe…

[¶30] “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”

> Pali: vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti?

[¶31] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶32] “Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶33] > Pali: Dutiyaṁ.

[¶34] SN 22.152 · This is My Self

> Pali: SN 22.152 · Soattāsutta

[¶35] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶36] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?

[¶37] “Our teachings are rooted in the Buddha. …”

> Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe….

[¶38] “When form exists, because of grasping form and insisting on form, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Vedanāya …pe… saññāya … saṅkhāresu …pe… viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.

[¶39] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶40] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶41] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶42] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶43] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?

[¶44] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶45] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶46] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶47] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶48] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶49] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?

[¶50] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶51] “Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶52] > Pali: Tatiyaṁ.

[¶53] SN 22.153 · It Might Not Be Mine

> Pali: SN 22.153 · Nocamesiyāsutta

[¶54] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶55] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?

[¶56] “Our teachings are rooted in the Buddha. …”

> Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶57] “When form exists, because of grasping form and insisting on form, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’

> Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa, evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.

[¶58] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶59] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶60] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶61] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶62] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?

[¶63] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶64] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶65] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶66] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶67] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶68] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?

[¶69] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶70] “Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶71] > Pali: Catutthaṁ.

[¶72] SN 22.154 · Wrong View

> Pali: SN 22.154 · Micchādiṭṭhisutta

[¶73] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶74] “Mendicants, when what exists, because of grasping what and insisting on what, does wrong view arise?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa micchādiṭṭhi uppajjatī”ti?

[¶75] “Our teachings are rooted in the Buddha. …”

> Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶76] “When form exists, because of grasping form and insisting on form, wrong view arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, wrong view arises.

> Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa micchādiṭṭhi uppajjati. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa micchādiṭṭhi uppajjati.

[¶77] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶78] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante”.

[¶79] “But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”

> Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti?

[¶80] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶81] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶82] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶83] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶84] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶85] “But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti?

[¶86] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶87] “Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶88] > Pali: Pañcamaṁ.

[¶89] SN 22.155 · Substantialist View

> Pali: SN 22.155 · Sakkāyadiṭṭhisutta

[¶90] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶91] “Mendicants, when what exists, because of grasping what and insisting on what, does substantialist view arise?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa sakkāyadiṭṭhi uppajjatī”ti?

[¶92] “Our teachings are rooted in the Buddha. …”

> Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶93] “When form exists, because of grasping form and insisting on form, substantialist view arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, substantialist view arises.

> Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa sakkāyadiṭṭhi uppajjati. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa sakkāyadiṭṭhi uppajjati.

[¶94] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶95] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante”.

[¶96] “But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?”

> Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?

[¶97] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶98] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶99] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante”.

[¶100] “But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?”

> Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?

[¶101] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶102] “Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶103] > Pali: Chaṭṭhaṁ.

[¶104] SN 22.156 · Theory of Self

> Pali: SN 22.156 · Attānudiṭṭhisutta

[¶105] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶106] “Mendicants, when what exists, because of grasping what and insisting on what, does theory of self arise?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa attānudiṭṭhi uppajjatī”ti?

[¶107] “Our teachings are rooted in the Buddha. …”

> Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶108] “When form exists, because of grasping form and insisting on form, theory of self arises. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, theory of self arises.

> Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa attānudiṭṭhi uppajjati. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa attānudiṭṭhi uppajjati.

[¶109] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶110] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante”.

[¶111] “But by not grasping what’s impermanent, suffering, and perishable, would theory of self arise?”

> Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti?

[¶112] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶113] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶114] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante”.

[¶115] “But by not grasping what’s impermanent, suffering, and perishable, would theory of self arise?”

> Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti?

[¶116] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶117] “Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶118] > Pali: Sattamaṁ.

[¶119] SN 22.157 · Insistence

> Pali: SN 22.157 · Abhinivesasutta

[¶120] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶121] “Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, and shackles arise?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā”ti?

[¶122] “Our teachings are rooted in the Buddha. …”

> Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶123] “When form exists, because of grasping form and insisting on form, fetters, insistence, and shackles arise. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, and shackles arise.

> Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā.

[¶124] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶125] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante”.

[¶126] “But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, and shackles arise?”

> Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhā”ti?

[¶127] “No, sir.” …

> Pali: “No hetaṁ, bhante” …pe…

[¶128] “Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶129] > Pali: Aṭṭhamaṁ.

[¶130] SN 22.158 · Insistence (2nd)

> Pali: SN 22.158 · Dutiyaabhinivesasutta

[¶131] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶132] “Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, shackles, and attachments arise?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā”ti?

[¶133] “Our teachings are rooted in the Buddha. …”

> Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶134] “When form exists, because of grasping form and insisting on form, fetters, insistence, shackles, and attachments arise. When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, shackles, and attachments arise.

> Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā.

[¶135] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶136] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante”.

[¶137] “But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, shackles, and attachments arise?”

> Pali: “Yaṁ panāniccaṁ …pe… api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhājjhosānā”ti?

[¶138] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶139] “Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶140] > Pali: Navamaṁ.

[¶141] SN 22.159 · With Ānanda

> Pali: SN 22.159 · Ānandasutta

[¶142] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

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

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… bhagavantaṁ etadavoca:

[¶144] “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: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶145] “What do you think, Ānanda? Is form permanent or impermanent?”

> Pali: “Taṁ kiṁ maññasi, ānanda, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶146] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶147] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶148] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶149] “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?

[¶150] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶151] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶152] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶153] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶154] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶155] “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?

[¶156] “No, sir.” …

> Pali: “No hetaṁ, bhante”.

[¶157] “Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: “Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶158] > Pali: Dasamaṁ.

[¶159] > Pali: Diṭṭhivaggo pañcamo.

[¶160] > Pali: Tassuddānaṁ

[¶161] > Pali: Ajjhattikaṁ etaṁmama,
Soattā nocamesiyā;
Micchāsakkāyattānu dve,
Abhinivesā ānandenāti.

[¶162] > Pali: Uparipaṇṇāsako samatto.

[¶163] > Pali: Tassa uparipaṇṇāsakassa vagguddānaṁ

[¶164] > Pali: Anto dhammakathikā vijjā,
kukkuḷaṁ diṭṭhipañcamaṁ;
Tatiyo paṇṇāsako vutto,
nipātoti pavuccatīti.

[¶165] The Linked Discourses on the aggregates are complete.

> Pali: Khandhasaṁyuttaṁ samattaṁ.

## 22. About Māra · SN 23.1–23.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/22/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/22/#p-N

[¶0] SN 23.1 · About Māra

> Pali: SN 23.1 · Mārasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

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

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

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

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

[¶4] “When there is form, Rādha, there would be Māra, or the murderer, or the murdered. So you should see form as Māra, the murderer, the murdered, the diseased, the boil, the dart, the gloom, the gloominess. Those who see it like this see rightly. When there is feeling … perception … choices … consciousness, there may be Māra, or the murderer, or the murdered. So you should see consciousness as Māra, the murderer, the murdered, the diseased, the boil, the dart, the gloom, the gloominess. Those who see it like this see rightly.”

> Pali: “Rūpe kho, rādha, sati māro vā assa māretā vā yo vā pana mīyati. Tasmātiha tvaṁ, rādha, rūpaṁ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa. Ye naṁ evaṁ passanti te sammā passanti. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati māro vā assa māretā vā yo vā pana mīyati. Tasmātiha tvaṁ, rādha, viññāṇaṁ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa. Ye naṁ evaṁ passanti, te sammā passantī”ti.

[¶5] “But sir, what’s the purpose of seeing rightly?”

> Pali: “Sammādassanaṁ pana, bhante, kimatthiyan”ti?

[¶6] “Disillusionment is the purpose of seeing rightly.”

> Pali: “Sammādassanaṁ kho, rādha, nibbidatthaṁ”.

[¶7] “But what’s the purpose of disillusionment?”

> Pali: “Nibbidā pana, bhante, kimatthiyā”ti?

[¶8] “Dispassion is the purpose of disillusionment.”

> Pali: “Nibbidā kho, rādha, virāgatthā”.

[¶9] “But what’s the purpose of dispassion?”

> Pali: “Virāgo pana, bhante, kimatthiyo”ti?

[¶10] “Freedom is the purpose of dispassion.”

> Pali: “Virāgo kho, rādha, vimuttattho”.

[¶11] “But what’s the purpose of freedom?”

> Pali: “Vimutti pana, bhante, kimatthiyā”ti?

[¶12] “Extinguishment is the purpose of freedom.”

> Pali: “Vimutti kho, rādha, nibbānatthā”.

[¶13] “But sir, what is the purpose of extinguishment?”

> Pali: “Nibbānaṁ pana, bhante, kimatthiyan”ti?

[¶14] “Your question goes too far, Rādha. You weren’t able to grasp the limit of questioning. For extinguishment is the objective, destination, and culmination of the spiritual life.”

> Pali: “Accayāsi, rādha, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ. Nibbānogadhañhi, rādha, brahmacariyaṁ vussati, nibbānaparāyanaṁ nibbānapariyosānan”ti.

[¶15] > Pali: Paṭhamaṁ.

[¶16] SN 23.2 · Sentient Beings

> Pali: SN 23.2 · Sattasutta

[¶17] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶18] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶19] “Sir, they speak of this thing called a ‘sentient being’. How is a sentient being defined?”

> Pali: “‘satto, satto’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sattoti vuccatī”ti?

[¶20] “Rādha, when you cling, strongly cling, to desire, greed, relishing, and craving for form, then a being is spoken of. When you cling, strongly cling, to desire, greed, relishing, and craving for feeling … perception … choices … consciousness, then a being is spoken of.

> Pali: “Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati. Vedanāya … saññāya … saṅkhāresu … viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati.

[¶21] Suppose some boys or girls were playing with sandcastles. As long as they’re not rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they cling to them, dally with them, treasure them, and treat them as their own. But when they are rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they scatter, smash, and destroy them with their hands and feet, making them unplayable.

> Pali: Seyyathāpi, rādha, kumārakā vā kumārikāyo vā paṁsvāgārakehi kīḷanti. Yāvakīvañca tesu paṁsvāgārakesu avigatarāgā honti avigatacchandā avigatapemā avigatapipāsā avigatapariḷāhā avigatataṇhā, tāva tāni paṁsvāgārakāni allīyanti keḷāyanti dhanāyanti mamāyanti. Yato ca kho, rādha, kumārakā vā kumārikāyo vā tesu paṁsvāgārakesu vigatarāgā honti vigatacchandā vigatapemā vigatapipāsā vigatapariḷāhā vigatataṇhā, atha kho tāni paṁsvāgārakāni hatthehi ca pādehi ca vikiranti vidhamanti viddhaṁsenti vikīḷaniyaṁ karonti.

[¶22] In the same way, you should scatter, smash, and destroy form, making it unplayable. And you should practice for the ending of craving. You should scatter, smash, and destroy feeling … perception … choices … consciousness, making it unplayable. And you should practice for the ending of craving. For the ending of craving is extinguishment.”

> Pali: Evameva kho, rādha, tumhepi rūpaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. Vedanaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. Saññaṁ … saṅkhāre vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. Viññāṇaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. Taṇhākkhayo hi, rādha, nibbānan”ti.

[¶23] > Pali: Dutiyaṁ.

[¶24] SN 23.3 · The Leash to Existence

> Pali: SN 23.3 · Bhavanettisutta

[¶25] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶26] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶27] “Sir, they speak of this thing called ‘the cessation of the leash to existence’. What is the leash to existence? And what is the cessation of the leash to existence?”

> Pali: “‘bhavanettinirodho, bhavanettinirodho’ti, bhante, vuccati. Katamā nu kho, bhante, bhavanetti, katamo bhavanettinirodho”ti?

[¶28] “Rādha, any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies— this is called the leash to existence. Their cessation is the cessation of the leash to existence.

> Pali: “Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā— ayaṁ vuccati bhavanetti. Tesaṁ nirodho bhavanettinirodho.

[¶29] Any desire, greed, relishing, and craving for feeling … perception … choices … consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies— this is called the leash to existence. Their cessation is the cessation of the leash to existence.”

> Pali: Vedanāya … saññāya … saṅkhāresu … viññāṇe yo chando …pe… adhiṭṭhānābhinivesānusayā— ayaṁ vuccati bhavanetti. Tesaṁ nirodho bhavanettinirodho”ti.

[¶30] > Pali: Tatiyaṁ.

[¶31] SN 23.4 · Should Be Completely Understood

> Pali: SN 23.4 · Pariññeyyasutta

[¶32] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶33] Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

[¶34] “Rādha, I will teach you the things that should be completely understood, complete understanding, and the individual who has completely understood. Listen and apply your mind well, I will speak.”

> Pali: “Pariññeyye ca, rādha, dhamme desessāmi pariññañca pariññātāviṁ puggalañca. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶35] “Yes, sir,” Rādha replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho āyasmā rādho bhagavato paccassosi. Bhagavā etadavoca:

[¶36] “And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

> Pali: “katame ca, rādha, pariññeyyā dhammā? Rūpaṁ kho, rādha, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṁ pariññeyyo dhammo. Ime vuccanti, rādha, pariññeyyā dhammā.

[¶37] And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.

> Pali: Katamā ca, rādha, pariññā? Yo kho, rādha, rāgakkhayo dosakkhayo mohakkhayo— ayaṁ vuccati, rādha, pariññā.

[¶38] And what is the individual who has completely understood? It should be said: a perfected one, the venerable of such name and such clan. This is called the individual who has completely understood.”

> Pali: Katamo ca, rādha, pariññātāvī puggalo? ‘Arahā’tissa vacanīyaṁ. Yvāyaṁ āyasmā evaṁnāmo evaṅgotto— ayaṁ vuccati, rādha, pariññātāvī puggalo”ti.

[¶39] > Pali: Catutthaṁ.

[¶40] SN 23.5 · Ascetics and Brahmins

> Pali: SN 23.5 · Samaṇasutta

[¶41] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶42] When Venerable Rādha was seated to one side, the Buddha said to him:

> Pali: Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

[¶43] “Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.

> Pali: “pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

[¶44] There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ 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: Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti; na me te, rādha, 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.

[¶45] There are ascetics and brahmins who do truly understand these five grasping aggregates’ 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, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti; te kho me, rādha, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶46] > Pali: Pañcamaṁ.

[¶47] SN 23.6 · Ascetics and Brahmins (2nd)

> Pali: SN 23.6 · Dutiyasamaṇasutta

[¶48] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶49] When Venerable Rādha was seated to one side, the Buddha said to him:

> Pali: Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

[¶50] “Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.

> Pali: “pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho …pe… viññāṇupādānakkhandho.

[¶51] There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …

> Pali: Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…

[¶52] There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

> Pali: sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

[¶53] > Pali: Chaṭṭhaṁ.

[¶54] SN 23.7 · A Stream-Enterer

> Pali: SN 23.7 · Sotāpannasutta

[¶55] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶56] When Venerable Rādha was seated to one side, the Buddha said to him:

> Pali: Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

[¶57] “Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. When a noble disciple truly understands these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Yato kho, rādha, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— ayaṁ vuccati, rādha, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶58] > Pali: Sattamaṁ.

[¶59] SN 23.8 · A Perfected One

> Pali: SN 23.8 · Arahantasutta

[¶60] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶61] When Venerable Rādha was seated to one side, the Buddha said to him:

> Pali: Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

[¶62] “Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

> Pali: “pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Yato kho, rādha, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— ayaṁ vuccati, rādha, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.

[¶63] > Pali: Aṭṭhamaṁ.

[¶64] SN 23.9 · Desire and Greed

> Pali: SN 23.9 · Chandarāgasutta

[¶65] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶66] When Venerable Rādha was seated to one side, the Buddha said to him:

> Pali: Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

[¶67] “Rādha, you should give up any desire, greed, relishing, and craving for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: “rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

[¶68] You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

> Pali: Vedanāya yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Saññāya … saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati …pe… anuppādadhamman”ti.

[¶69] > Pali: Navamaṁ.

[¶70] SN 23.10 · Desire and Greed (2nd)

> Pali: SN 23.10 · Dutiyachandarāgasutta

[¶71] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶72] When Venerable Rādha was seated to one side, the Buddha said to him:

> Pali: Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

[¶73] “Rādha, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: “rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

[¶74] You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

> Pali: Vedanāya yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Saññāya … saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti.

[¶75] > Pali: Dasamaṁ.

[¶76] > Pali: Rādhasaṁyuttassa paṭhamamāravaggo.

[¶77] > Pali: Tassuddānaṁ

[¶78] > Pali: Māro satto bhavanetti,
pariññeyyā samaṇā duve;
Sotāpanno arahā ca,
chandarāgāpare duveti.

## 23. About Māra (2nd) · SN 23.11–23.22

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/23/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/23/#p-N

[¶0] SN 23.11 · About Māra

> Pali: SN 23.11 · Mārasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶3] “Sir, they speak of ‘Māra’. How is Māra defined?”

> Pali: “‘māro, māro’ti, bhante, vuccati. Katamo nu kho, bhante, māro”ti?

[¶4] “Rādha, form is Māra, feeling is Māra, perception is Māra, choices are Māra, consciousness is Māra.

> Pali: “Rūpaṁ kho, rādha, māro, vedanā māro, saññā māro, saṅkhārā māro, viññāṇaṁ māro.

[¶5] 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, rādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶6] 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.

[¶7] > Pali: Paṭhamaṁ.

[¶8] SN 23.12 · Subject to Māra

> Pali: SN 23.12 · Māradhammasutta

[¶9] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶10] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶11] “Sir, they speak of ‘Māra nature’. What is of Māra nature?”

> Pali: “‘māradhammo, māradhammo’ti, bhante, vuccati. Katamo nu kho, bhante, māradhammo”ti?

[¶12] “Rādha, form is of Māra nature. Feeling, perception, choices, and consciousness are of Māra nature.

> Pali: “Rūpaṁ kho, rādha, māradhammo, vedanā māradhammo, saññā māradhammo, saṅkhārā māradhammo, viññāṇaṁ māradhammo.

[¶13] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶14] > Pali: Dutiyaṁ.

[¶15] SN 23.13 · Impermanence

> Pali: SN 23.13 · Aniccasutta

[¶16] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶17] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶18] “Sir, they speak of ‘impermanence’. What has impermanent nature?”

> Pali: “‘aniccaṁ, aniccan’ti, bhante, vuccati. Katamaṁ nu kho, bhante, aniccan”ti?

[¶19] “Rādha, form, feeling, perception, choices, and consciousness are impermanent.

> Pali: “Rūpaṁ kho, rādha, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.

[¶20] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶21] > Pali: Tatiyaṁ.

[¶22] SN 23.14 · Liable to Impermanence

> Pali: SN 23.14 · Aniccadhammasutta

[¶23] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶24] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶25] “Sir, they speak of having ‘impermanent nature’. What is of impermanent nature?”

> Pali: “‘aniccadhammo, aniccadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, aniccadhammo”ti?

[¶26] “Rādha, form, feeling, perception, choices, and consciousness are of impermanent nature.

> Pali: “Rūpaṁ kho, rādha, aniccadhammo, vedanā aniccadhammo, saññā aniccadhammo, saṅkhārā aniccadhammo, viññāṇaṁ aniccadhammo.

[¶27] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶28] > Pali: Catutthaṁ.

[¶29] SN 23.15 · Suffering

> Pali: SN 23.15 · Dukkhasutta

[¶30] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶31] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶32] “Sir, they speak of ‘suffering’. What is suffering?”

> Pali: “‘dukkhaṁ, dukkhan’ti, bhante, vuccati. Katamaṁ nu kho, bhante, dukkhan”ti?

[¶33] “Rādha, form, feeling, perception, choices, and consciousness are suffering.

> Pali: “Rūpaṁ kho, rādha, dukkhaṁ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ.

[¶34] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶35] > Pali: Pañcamaṁ.

[¶36] SN 23.16 · Liable to Suffering

> Pali: SN 23.16 · Dukkhadhammasutta

[¶37] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶38] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶39] “Sir, they speak of having ‘suffering nature’. What is of a nature to suffer?”

> Pali: “‘dukkhadhammo, dukkhadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, dukkhadhammo”ti?

[¶40] “Rādha, form, feeling, perception, choices, and consciousness are of a nature to suffer.

> Pali: “Rūpaṁ kho, rādha, dukkhadhammo, vedanā dukkhadhammo, saññā dukkhadhammo, saṅkhārā dukkhadhammo, viññāṇaṁ dukkhadhammo.

[¶41] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶42] > Pali: Chaṭṭhaṁ.

[¶43] SN 23.17 · Not-Self

> Pali: SN 23.17 · Anattasutta

[¶44] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶45] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶46] “Sir, they speak of ‘not-self’. What is not-self?”

> Pali: “‘anattā, anattā’ti, bhante, vuccati. Katamo nu kho, bhante, anattā”ti?

[¶47] “Rādha, form, feeling, perception, choices, and consciousness are not-self.

> Pali: “Rūpaṁ kho, rādha, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.

[¶48] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶49] > Pali: Sattamaṁ.

[¶50] SN 23.18 · Naturally Not-Self

> Pali: SN 23.18 · Anattadhammasutta

[¶51] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶52] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶53] “Sir, they speak of having ‘not-self nature’. What has a nature of not-self?”

> Pali: “‘anattadhammo, anattadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, anattadhammo”ti?

[¶54] “Rādha, form, feeling, perception, choices, and consciousness have a nature of not-self.

> Pali: “Rūpaṁ kho, rādha, anattadhammo, vedanā anattadhammo, saññā anattadhammo, saṅkhārā anattadhammo, viññāṇaṁ anattadhammo.

[¶55] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶56] > Pali: Aṭṭhamaṁ.

[¶57] SN 23.19 · Liable to End

> Pali: SN 23.19 · Khayadhammasutta

[¶58] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶59] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶60] “Sir, they speak of a ‘liability to end’. What has a liability to end?”

> Pali: “‘khayadhammo, khayadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, khayadhammo”ti?

[¶61] “Rādha, form, feeling, perception, choices, and consciousness have a liability to end.

> Pali: “Rūpaṁ kho, rādha, khayadhammo, vedanā khayadhammo, saññā khayadhammo, saṅkhārā khayadhammo, viññāṇaṁ khayadhammo.

[¶62] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶63] > Pali: Navamaṁ.

[¶64] SN 23.20 · Liable to Fall

> Pali: SN 23.20 · Vayadhammasutta

[¶65] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶66] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶67] “Sir, they speak of a ‘liability to fall’. What has a liability to fall?”

> Pali: “‘vayadhammo, vayadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, vayadhammo”ti?

[¶68] “Rādha, form, feeling, perception, choices, and consciousness have a liability to fall.

> Pali: “Rūpaṁ kho, rādha, vayadhammo, vedanā vayadhammo, saññā vayadhammo, saṅkhārā vayadhammo, viññāṇaṁ vayadhammo.

[¶69] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶70] > Pali: Dasamaṁ.

[¶71] SN 23.21 · Liable to Originate

> Pali: SN 23.21 · Samudayadhammasutta

[¶72] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶73] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶74] “Sir, they speak of a ‘liability to originate’. What has a liability to originate?”

> Pali: “‘samudayadhammo, samudayadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, samudayadhammo”ti?

[¶75] “Rādha, form, feeling, perception, choices, and consciousness have a liability to originate.

> Pali: “Rūpaṁ kho, rādha, samudayadhammo, vedanā samudayadhammo, saññā samudayadhammo, saṅkhārā samudayadhammo, viññāṇaṁ samudayadhammo.

[¶76] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶77] > Pali: Ekādasamaṁ.

[¶78] SN 23.22 · Liable to Cease

> Pali: SN 23.22 · Nirodhadhammasutta

[¶79] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶80] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶81] “Sir, they speak of a ‘liability to cease’. What has a liability to cease?”

> Pali: “‘nirodhadhammo, nirodhadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, nirodhadhammo”ti?

[¶82] “Rādha, form, feeling, perception, choices, and consciousness have a liability to cease.

> Pali: “Rūpaṁ kho, rādha, nirodhadhammo, vedanā nirodhadhammo, saññā nirodhadhammo, saṅkhārā nirodhadhammo, viññāṇaṁ nirodhadhammo.

[¶83] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶84] > Pali: Dvādasamaṁ.

[¶85] > Pali: Dutiyamāravaggo.

[¶86] > Pali: Tassuddānaṁ

[¶87] > Pali: Māro ca māradhammo ca,
Aniccena apare duve;
Dukkhena ca duve vuttā,
Anattena tatheva ca;
Khayavayasamudayaṁ,
Nirodhadhammena dvādasāti.

## 24. Appeals · SN 23.23–33–23.34

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/24/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/24/#p-N

[¶0] SN 23.23–33 · Eleven Discourses on Māra, Etc.

> Pali: SN 23.23–33 · Mārādisuttaekādasaka

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Seated to one side, Venerable Rādha said to the Buddha:

> Pali: Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

[¶3] “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: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶4] “Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra. And what is Māra? Form is Māra. You should give up any desire, any greed, any desire and greed for it.

> Pali: “Yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, rādha, māro? Rūpaṁ kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.

[¶5] Feeling …

> Pali: Vedanā māro; tatra te chando pahātabbo …pe…

[¶6] Perception …

> Pali: saññā māro; tatra te chando pahātabbo …pe…

[¶7] Choices …

> Pali: saṅkhārā māro; tatra te chando pahātabbo …pe…

[¶8] Consciousness is Māra. You should give up any desire, any greed, any desire and greed for it. You should give up any desire, any greed, any desire and greed for whatever is Māra.”

> Pali: viññāṇaṁ māro; tatra te chando pahātabbo …pe… yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

[¶9] “You should give up any desire, any greed, any desire and greed for whatever is of Māra nature …”

> Pali: “Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe….

[¶10] “… impermanent …”

> Pali: “Yaṁ kho, rādha, aniccaṁ …pe….

[¶11] “… of impermanent nature …”

> Pali: “Yo kho, rādha, aniccadhammo …pe….

[¶12] “… suffering …”

> Pali: “Yaṁ kho, rādha, dukkhaṁ …pe….

[¶13] “… of suffering nature …”

> Pali: “Yo kho, rādha, dukkhadhammo …pe….

[¶14] “… not-self …”

> Pali: “Yo kho, rādha, anattā …pe….

[¶15] “… of not-self nature …”

> Pali: “Yo kho, rādha, anattadhammo …pe….

[¶16] “… of a nature to end …”

> Pali: “Yo kho, rādha, khayadhammo …pe….

[¶17] “… of a nature to fall …”

> Pali: “Yo kho, rādha, vayadhammo …pe….

[¶18] “… of a nature to originate …”

> Pali: “Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe….

[¶19] SN 23.34 · Liable to Cease

> Pali: SN 23.34 · Nirodhadhammasutta

[¶20] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶21] Venerable Rādha said to the Buddha:

> Pali: Āyasmā rādho bhagavantaṁ etadavoca:

[¶22] “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: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶23] “Rādha, you should give up any desire, any greed, any desire and greed for whatever is of a nature to cease. And what is of a nature to cease? Form is of a nature to cease. You should give up any desire, any greed, any desire and greed for it.

> Pali: “Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, rādha, nirodhadhammo? Rūpaṁ kho, rādha, nirodhadhammo; tatra te chando pahātabbo …pe…

[¶24] Feeling …

> Pali: vedanā nirodhadhammo; tatra te chando pahātabbo …pe…

[¶25] Perception …

> Pali: saññā nirodhadhammo; tatra te chando pahātabbo …pe…

[¶26] Choices …

> Pali: saṅkhārā nirodhadhammo; tatra te chando pahātabbo …pe…

[¶27] Consciousness is of a nature to cease. You should give up any desire, any greed, any desire and greed for it. You should give up any desire, any greed, any desire and greed for whatever is of a nature to cease.”

> Pali: viññāṇaṁ nirodhadhammo; tatra te chando pahātabbo …pe… yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

[¶28] > Pali: Āyācanavaggo tatiyo.

[¶29] > Pali: Tassuddānaṁ

[¶30] > Pali: Māro ca māradhammo ca,
Aniccena apare duve;
Dukkhena ca duve vuttā,
Anattena tatheva ca;
Khayavayasamudayaṁ,
Nirodhadhammena dvādasāti.

## 25. Eleven Discourses on Māra, Etc. · SN 23.35–23.45

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/25/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/25/#p-N

[¶0] SN 23.35

> Pali: SN 23.35

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] When Venerable Rādha was seated to one side, the Buddha said to him:

> Pali: Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

[¶3] “Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra. And what is Māra? Form is Māra. You should give up any desire, any greed, any desire and greed for it. …

> Pali: “yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, rādha, māro? Rūpaṁ kho, rādha, māro; tatra te chando pahātabbo …pe…

[¶4] Consciousness is Māra. You should give up any desire, any greed, any desire and greed for it. You should give up any desire, any greed, any desire and greed for whatever is Māra.”

> Pali: viññāṇaṁ māro; tatra te chando pahātabbo …pe… yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

[¶5] SN 23.36

> Pali: SN 23.36

[¶6] “You should give up any desire, any greed, any desire and greed for whatever is subject to Māra …”

> Pali: “Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe….

[¶7] SN 23.37

> Pali: SN 23.37

[¶8] “… impermanent …”

> Pali: “Yaṁ kho, rādha, aniccaṁ …pe….

[¶9] SN 23.38

> Pali: SN 23.38

[¶10] “… liable to impermanence …”

> Pali: “Yo kho, rādha, aniccadhammo …pe….

[¶11] SN 23.39

> Pali: SN 23.39

[¶12] “… suffering …”

> Pali: “Yaṁ kho, rādha, dukkhaṁ …pe….

[¶13] SN 23.40

> Pali: SN 23.40

[¶14] “… liable to suffering …”

> Pali: “Yo kho, rādha, dukkhadhammo …pe….

[¶15] SN 23.41

> Pali: SN 23.41

[¶16] “… not-self …”

> Pali: “Yo kho, rādha, anattā …pe….

[¶17] SN 23.42

> Pali: SN 23.42

[¶18] “… liable to not-self …”

> Pali: “Yo kho, rādha, anattadhammo …pe….

[¶19] SN 23.43

> Pali: SN 23.43

[¶20] “… liable to end …”

> Pali: “Yo kho, rādha, khayadhammo …pe….

[¶21] SN 23.44

> Pali: SN 23.44

[¶22] “… liable to fall …”

> Pali: “Yo kho, rādha, vayadhammo …pe….

[¶23] SN 23.45

> Pali: SN 23.45

[¶24] “… liable to originate …”

> Pali: “Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe….

## 26. Sitting Close · SN 23.46

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/26/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/26/#p-N

[¶0] SN 23.46 · Liable to Cease

> Pali: SN 23.46 · Nirodhadhammasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] When Venerable Rādha was seated to one side, the Buddha said to him:

> Pali: Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

[¶3] “Rādha, you should give up any desire, any greed, any desire and greed for whatever is liable to cease. And what is liable to cease? Form is liable to cease. You should give up any desire, any greed, any desire and greed for it.

> Pali: “yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, rādha, nirodhadhammo? Rūpaṁ kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.

[¶4] Feeling …

> Pali: Vedanā …pe…

[¶5] Perception …

> Pali: saññā …pe…

[¶6] Choices …

> Pali: saṅkhārā …pe…

[¶7] Consciousness is liable to cease. You should give up any desire, any greed, any desire and greed for it. You should give up any desire, any greed, any desire and greed for whatever is liable to cease.”

> Pali: viññāṇaṁ nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

[¶8] > Pali: Upanisinnavaggo catuttho.

[¶9] > Pali: Tassuddānaṁ

[¶10] > Pali: Māro ca māradhammo ca,
Aniccena apare duve;
Dukkhena ca duve vuttā,
Anattena tatheva ca;
Khayavayasamudayaṁ,
Nirodhadhammena dvādasāti.

[¶11] The Linked Discourses with Rādha are complete.

> Pali: Rādhasaṁyuttaṁ samattaṁ.

## 27. Stream-Entry · SN 24.1–24.18

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/27/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/27/#p-N

[¶0] SN 24.1 · Winds

> Pali: SN 24.1 · Vātasutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove. The Buddha said this:

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane. Bhagavā etadavoca:

[¶2] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

> Pali: “kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

[¶3] “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, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

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

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

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

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

[¶6] “When form exists, because of grasping form and insisting on form, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti.

[¶7] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶8] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶9] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶10] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶11] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

[¶12] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶13] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā niccā vā aniccā vā”ti … “saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶14] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶15] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶16] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶17] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

[¶18] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶19] “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

> Pali: “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

[¶20] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶21] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶22] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶23] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

[¶24] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶25] “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶26] > Pali: Paṭhamaṁ.

[¶27] SN 24.2 · This is Mine

> Pali: SN 24.2 · Etaṁmamasutta

[¶28] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶29] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘This is mine, I am this, this is my self’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

[¶30] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶31] “When form exists, because of grasping form and insisting on form, the view arises: ‘This is mine, I am this, this is my self.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘This is mine, I am this, this is my self.’

> Pali: “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘etaṁ mama, esohamasmi, eso me attā’ti.

[¶32] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶33] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe…

[¶34] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶35] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe…

[¶36] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”.

[¶37] “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

> Pali: “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

[¶38] “Impermanent, sir.”

> Pali: “Aniccaṁ, 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 by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘This is mine, I am this, this is my self’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘etaṁ mama, esohamasmi, eso me attā’”ti?

[¶42] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶43] “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶44] > Pali: Dutiyaṁ.

[¶45] SN 24.3 · This is My Self

> Pali: SN 24.3 · Soattāsutta

[¶46] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶47] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?

[¶48] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe….

[¶49] “When form exists, because of grasping form and insisting on form, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.

[¶50] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶51] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe…

[¶52] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā …pe… avipariṇāmadhammo’”ti? “No hetaṁ, bhante”.

[¶53] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶54] “Impermanent, sir.” …

> Pali: “Aniccaṁ bhante …pe…

[¶55] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā …pe… avipariṇāmadhammo’”ti? “No hetaṁ, bhante”.

[¶56] “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

> Pali: “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

[¶57] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe…

[¶58] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

> Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?

[¶59] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶60] “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶61] > Pali: Tatiyaṁ.

[¶62] SN 24.4 · It Might Not Be Mine

> Pali: SN 24.4 · Nocamesiyāsutta

[¶63] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶64] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?

[¶65] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe….

[¶66] “When form exists, because of grasping form and insisting on form, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’ti.

[¶67] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶68] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe…

[¶69] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? “No hetaṁ, bhante”.

[¶70] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶71] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe…

[¶72] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? “No hetaṁ, bhante”.

[¶73] “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

> Pali: “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

[¶74] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe…

[¶75] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

> Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘no cassaṁ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?

[¶76] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶77] “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶78] > Pali: Catutthaṁ.

[¶79] SN 24.5 · There’s No Meaning in Giving

> Pali: SN 24.5 · Natthidinnasutta

[¶80] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶81] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight. This person is made up of the four principal states. When they die, the earth in their body progresses and proceeds to the substance of earth. The water in their body progresses and proceeds to the substance of water. The fire in their body progresses and proceeds to the substance of fire. The air in their body progresses and proceeds to the substance of air. The faculties are transferred to space. Four men with a bier carry away the corpse. Their footprints show the way to the cremation ground. The bones become bleached. Offerings dedicated to the gods end in ashes. Giving is a doctrine of morons. When anyone affirms a positive teaching it’s just baseless, false nonsense. Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko; natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati. Ākāsaṁ indriyāni saṅkamanti. Āsandipañcamā purisā mataṁ ādāya gacchanti. Yāva āḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo. Dattupaññattaṁ yadidaṁ dānaṁ. Tesaṁ tucchaṁ musā vilāpo ye keci atthikavādaṁ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti?

[¶82] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶83] “When form exists, because of grasping form and insisting on form, the view arises: ‘There’s no meaning in giving, sacrifice, or offerings. … Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There’s no meaning in giving, sacrifice, or offerings. … Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti.

[¶84] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶85] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe…

[¶86] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti? “No hetaṁ, bhante”.

[¶87] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶88] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe…

[¶89] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti? “No hetaṁ, bhante”.

[¶90] “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

> Pali: “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

[¶91] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe…

[¶92] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

> Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye keci atthikavādaṁ vadanti; bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti?

[¶93] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶94] “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶95] > Pali: Pañcamaṁ.

[¶96] SN 24.6 · Acting

> Pali: SN 24.6 · Karotosutta

[¶97] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶98] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṁsakhalaṁ ekamaṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya; hananto ghātento chindanto chedāpento pacanto pācento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya; dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ natthi puññassa āgamo’”ti.

[¶99] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶100] “When form exists, because of grasping form and insisting on form, the view arises: ‘The one who acts does nothing wrong … there is no merit or outcome of merit.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The one who acts does nothing wrong … there is no merit or outcome of merit.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’ti.

[¶101] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶102] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe…

[¶103] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘karoto …pe… natthi puññaṁ natthi puññassa āgamo”ti? “No hetaṁ, bhante”.

[¶104] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶105] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe…

[¶106] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’”ti? “No hetaṁ, bhante”.

[¶107] “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

> Pali: “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

[¶108] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe…

[¶109] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

> Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘karoto kārayato …pe… natthi puññaṁ natthi puññassa āgamo’”ti?

[¶110] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶111] “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶112] > Pali: Chaṭṭhaṁ.

[¶113] SN 24.7 · Cause

> Pali: SN 24.7 · Hetusutta

[¶114] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶115] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason. There is no power, no energy, no human strength or vigor. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya. Ahetū appaccayā sattā saṅkilissanti. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā. Ahetū appaccayā sattā visujjhanti. Natthi balaṁ natthi vīriyaṁ natthi purisathāmo natthi purisaparakkamo. Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’”ti?

[¶116] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶117] “When form exists, because of grasping form and insisting on form, the view arises: ‘There is no cause or reason … they experience pleasure and pain in the six classes of rebirth.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There is no cause or reason … they experience pleasure and pain in the six classes of rebirth.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’ti.

[¶118] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶119] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”ti? “No hetaṁ, bhante”.

[¶120] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶121] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe…

[¶122] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu, natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”ti? “No hetaṁ, bhante”.

[¶123] “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

> Pali: “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

[¶124] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe…

[¶125] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

> Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘natthi hetu natthi paccayo …pe… sukhadukkhaṁ paṭisaṁvedentī’”ti?

[¶126] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶127] “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶128] > Pali: Sattamaṁ.

[¶129] SN 24.8 · The Extensive View

> Pali: SN 24.8 · Mahādiṭṭhisutta

[¶130] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶131] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. What seven? The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh. These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. If you chop off someone’s head with a sharp sword, you don’t take anyone’s life. The sword simply passes through the gap between the seven substances. There are 1.4 million main wombs, and 6,000, and 600; 500 deeds, and five, and three; deeds and half-deeds; 62 paths of practice, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life; 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 dragon abodes; 2,000 lordships, 3,000 hells, and 36 realms of dusky sky; seven percipient embryos, seven non-percipient embryos, seven knotless embryos, seven gods, seven mental heavens, seven goblins, seven streams, seven castoff incarnations and 700 castoff incarnations, seven downfalls and 700 downfalls, seven dreams and 700 dreams, and 8.4 million great eons—through all of which the foolish and the astute transmigrate before making an end of suffering. And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual practice I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be. Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse. It’s like how, when you toss a ball of string, it rolls away unraveling. In the same way, after transmigrating the foolish and the astute roll away unraveling as far as pleasure and pain extend’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sattime kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā, esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame. Ime satta kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti; nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Yopi tiṇhena satthena sīsaṁ chindati, na sopi kañci jīvitā voropeti; sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupavisati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi; paripakkaṁ vā kammaṁ phussa phussa byantīkarissāmīti hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṁ palentī’”ti?

[¶132] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶133] “When form exists, because of grasping form and insisting on form, the view arises: ‘There are these seven substances that are not made … the foolish and the astute will make an end of suffering.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘There are these seven substances that are not made … the foolish and the astute will make an end of suffering.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sattime kāyā akaṭā, akaṭavidhā …pe… sukhadukkhaṁ palentī’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sattime kāyā akaṭā, akaṭavidhā …pe… sukhadukkhaṁ palentī’ti.

[¶134] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶135] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe…

[¶136] > Pali: “yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sattime kāyā akaṭā akaṭavidhā …pe… sukhadukkhaṁ palentī’”ti? “No hetaṁ, bhante”.

[¶137] “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

> Pali: “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

[¶138] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante …pe…

[¶139] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

> Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sattime kāyā akaṭā akaṭavidhā …pe… nibbeṭhiyamānā sukhadukkhaṁ palentī’”ti?

[¶140] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶141] “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶142] > Pali: Aṭṭhamaṁ.

[¶143] SN 24.9 · The Cosmos is Eternal

> Pali: SN 24.9 · Sassatadiṭṭhisutta

[¶144] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶145] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is eternal’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sassato loko’”ti?

[¶146] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶147] “When form exists, because of grasping form and insisting on form, the view arises: ‘The cosmos is eternal.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The cosmos is eternal.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sassato loko’ti. Vedanāya sati …pe… saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘sassato loko’ti.

[¶148] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶149] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sassato loko’”ti? “No hetaṁ, bhante”. “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante …pe…

[¶150] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sassato loko’”ti? “No hetaṁ, bhante”. “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”.

[¶151] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘sassato loko’”ti?

[¶152] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶153] “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶154] > Pali: Navamaṁ.

[¶155] SN 24.10 · The Cosmos is Not Eternal

> Pali: SN 24.10 · Asassatadiṭṭhisutta

[¶156] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶157] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is not eternal’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘asassato loko’”ti?

[¶158] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶159] “When form exists …” …

> Pali: “Rūpe kho, bhikkhave, sati …pe… viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe…

[¶160] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘asassato loko’”ti? “No hetaṁ, bhante”. “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante …pe…

[¶161] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

> Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘asassato loko’”ti?

[¶162] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶163] “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

[¶164] > Pali: Dasamaṁ.

[¶165] SN 24.11 · The Cosmos is Finite

> Pali: SN 24.11 · Antavāsutta

[¶166] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶167] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is finite’?” …

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘antavā loko’”ti?

[¶168] > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.

[¶169] > Pali: Ekādasamaṁ.

[¶170] SN 24.12 · The Cosmos is Infinite

> Pali: SN 24.12 · Anantavāsutta

[¶171] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶172] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The cosmos is infinite’?” …

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘anantavā loko’”ti?

[¶173] > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.

[¶174] > Pali: Dvādasamaṁ.

[¶175] SN 24.13 · The Soul and the Body are One and the Same

> Pali: SN 24.13 · Taṁjīvaṁtaṁsarīraṁsutta

[¶176] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶177] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The soul and the body are one and the same’?” …

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘taṁ jīvaṁ taṁ sarīran’”ti?

[¶178] > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.

[¶179] > Pali: Terasamaṁ.

[¶180] SN 24.14 · The Soul is One Thing, the Body Another

> Pali: SN 24.14 · Aññaṁjīvaṁaññaṁsarīraṁsutta

[¶181] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶182] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The soul is one thing, the body another’?” …

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘aññaṁ jīvaṁ aññaṁ sarīran’”ti?

[¶183] > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.

[¶184] > Pali: Cuddasamaṁ.

[¶185] SN 24.15 · A Realized One Still Exists

> Pali: SN 24.15 · Hotitathāgatosutta

[¶186] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶187] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one still exists after death’?” …

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘hoti tathāgato paraṁ maraṇā’”ti?

[¶188] > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.

[¶189] > Pali: Pannarasamaṁ.

[¶190] SN 24.16 · A Realized One No Longer Exists

> Pali: SN 24.16 · Nahotitathāgatosutta

[¶191] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶192] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one no longer exists after death’?” …

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na hoti tathāgato paraṁ maraṇā’”ti?

[¶193] > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.

[¶194] > Pali: Soḷasamaṁ.

[¶195] SN 24.17 · A Realized One Both Still Exists and No Longer Exists

> Pali: SN 24.17 · Hoticanacahotitathāgatosutta

[¶196] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶197] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one both still exists and no longer exists after death’?” …

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti?

[¶198] > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe… niyato sambodhiparāyano”ti.

[¶199] > Pali: Sattarasamaṁ.

[¶200] SN 24.18 · A Realized One Neither Still Exists Nor No Longer Exists

> Pali: SN 24.18 · Nevahotinanahotitathāgatosutta

[¶201] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶202] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one neither still exists nor no longer exists after death’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?

[¶203] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶204] “When form exists, because of grasping form and insisting on form, the view arises: ‘A realized one neither still exists nor no longer exists after death’ …

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti …pe….

[¶205] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: “Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶206] “Impermanent, sir.” … “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A realized one neither still exists nor no longer exists after death’?”

> Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?

[¶207] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶208] “That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”

> Pali: “Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?

[¶209] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶210] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶211] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶212] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘A realized one neither still exists nor no longer exists after death’?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti, na na hoti tathāgato paraṁ maraṇā’”ti?

[¶213] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶214] “When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Aṭṭhārasamaṁ.

[¶215] > Pali: Sotāpattivaggo.

[¶216] > Pali: Aṭṭhārasaveyyākaraṇaṁ niṭṭhitaṁ.

[¶217] > Pali: Tassuddānaṁ

[¶218] > Pali: Vātaṁ etaṁ mama,
so attā no ca me siyā;
Natthi karoto hetu ca,
mahādiṭṭhena aṭṭhamaṁ.

[¶219] > Pali: Sassato loko ca,
Asassato ca antavā ca;
Anantavā ca taṁ jīvaṁ taṁ sarīranti,
Aññaṁ jīvaṁ aññaṁ sarīranti ca.

[¶220] > Pali: Hoti tathāgato paraṁ maraṇāti,
Na hoti tathāgato paraṁ maraṇāti;
Neva hoti na na hoti tathāgato paraṁ maraṇāti.

## 28. The Second Round · SN 24.19–24.43

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/28/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/28/#p-N

[¶0] SN 24.19 · Winds

> Pali: SN 24.19 · Vātasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti?

[¶3] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶4] “When form exists, because of grasping form and insisting on form, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati …pe… saññāya sati …pe… saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti.

[¶5] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶6] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ,

[¶7] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

> Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya— na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā”ti?

[¶8] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶9] “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti. “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶10] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ,

[¶11] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

> Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti?

[¶12] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶13] “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”

> Pali: “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti.

[¶14] > Pali: Paṭhamaṁ.

[¶15] SN 24.20–35 · This is Mine, Etc.

> Pali: SN 24.20–35 · Etaṁmamādisutta

[¶16] (Tell these in full as in discourses 2 through 17 of the previous chapter.)

> Pali: (Purimavagge viya aṭṭhārasa veyyākaraṇāni vitthāretabbānīti.)

[¶17] > Pali: Sattarasamaṁ.

[¶18] SN 24.36 · Neither Still Exists Nor No Longer Exists

> Pali: SN 24.36 · Nevahotinanahotisutta

[¶19] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶20] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘A realized one neither still exists nor no longer exists after death’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti?

[¶21] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…

[¶22] “When form exists, because of grasping form and insisting on form, the view arises: ‘A realized one neither still exists nor no longer exists after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘A realized one neither still exists nor no longer exists after death.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. “Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti.

[¶23] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶24] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ,

[¶25] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? “No hetaṁ, bhante”.

[¶26] “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A realized one neither still exists nor no longer exists after death.’” …

> Pali: “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

[¶27] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶28] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ,

[¶29] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

> Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti?

[¶30] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶31] “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: ‘A realized one neither still exists nor no longer exists after death.’”

> Pali: “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.

[¶32] > Pali: Aṭṭhārasamaṁ.

[¶33] SN 24.38 · The Self is Formless

> Pali: SN 24.38 · Arūpīattāsutta

[¶34] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶35] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is formless and healthy after death’?” …

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘arūpī attā hoti arogo paraṁ maraṇā’”ti?

[¶36] > Pali: (Peyyālo.)

[¶37] > Pali: Vīsatimaṁ.

[¶38] SN 24.39 · The Self is Formed and Formless

> Pali: SN 24.39 · Rūpīcaarūpīcaattāsutta

[¶39] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶40] “‘The self is formed and formless, and is healthy after death’?” …

> Pali: “Rūpī ca arūpī ca attā hoti arogo paraṁ maraṇā”ti …pe….

[¶41] > Pali: Ekavīsatimaṁ.

[¶42] SN 24.40 · The Self is Neither Formed Nor Formless

> Pali: SN 24.40 · Nevarūpīnārūpīattāsutta

[¶43] “‘The self is neither formed nor formless, and is healthy after death’?” …

> Pali: “Neva rūpī nārūpī attā hoti arogo paraṁ maraṇā”ti …pe….

[¶44] > Pali: Bāvīsatimaṁ.

[¶45] SN 24.41 · The Self Is Absolutely Happy

> Pali: SN 24.41 · Ekantasukhīsutta

[¶46] “‘The self is absolutely happy, and is free of disease after death’?” …

> Pali: “Ekantasukhī attā hoti arogo paraṁ maraṇā”ti …pe….

[¶47] > Pali: Tevīsatimaṁ.

[¶48] SN 24.42 · Absolutely Suffering

> Pali: SN 24.42 · Ekantadukkhīsutta

[¶49] “‘The self is absolutely suffering, and is free of disease after death’?” …

> Pali: “Ekantadukkhī attā hoti arogo paraṁ maraṇā”ti …pe….

[¶50] > Pali: Catuvīsatimaṁ.

[¶51] SN 24.43 · The Self is Happy and Suffering

> Pali: SN 24.43 · Sukhadukkhīsutta

[¶52] “‘The self is happy and suffering, and is healthy after death’?” …

> Pali: “Sukhadukkhī attā hoti arogo paraṁ maraṇā”ti …pe….

[¶53] > Pali: Pañcavīsatimaṁ.

## 29. The Third Round · SN 24.45–24.70

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/29/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/29/#p-N

[¶0] SN 24.45 · Winds

> Pali: SN 24.45 · Navātasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

[¶3] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe….

[¶4] “When form exists, because of grasping form and insisting on form, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati— na vātā vāyanti …pe… vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti.

[¶5] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶6] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe…

[¶7] “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

> Pali: vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti?

[¶8] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶9] “And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. Tasmiṁ sati, tadupādāya, evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti. “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶10] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ,

[¶11] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti? “No hetaṁ, bhante”.

[¶12] “And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”

> Pali: “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti.

[¶13] > Pali: Paṭhamaṁ.

[¶14] SN 24.46–69 · This is Mine, etc.

> Pali: SN 24.46–69 · Etaṁmamādisutta

[¶15] (Tell in full as in discourses 20 through 43 of the second chapter.)

> Pali: (Dutiyavagge viya catuvīsati suttāni pūretabbāni.)

[¶16] > Pali: Pañcavīsatimaṁ.

[¶17] SN 24.70 · The Self is Neither Happy Nor Suffering

> Pali: SN 24.70 · Adukkhamasukhīsutta

[¶18] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶19] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is neither happy nor suffering, and healthy after death’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti?

[¶20] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe….

[¶21] “When form exists, because of grasping form and insisting on form, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. “Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti.

[¶22] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶23] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ,

[¶24] > Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? “No hetaṁ, bhante”.

[¶25] “And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’ Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. “Vedanā …pe… saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶26] “Impermanent, sir.” …

> Pali: “Aniccaṁ, bhante” …pe… vipariṇāmadhammaṁ,

[¶27] “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”

> Pali: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti?

[¶28] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶29] “And so, what’s impermanent is suffering. When this exists, grasping at this, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’”

> Pali: “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. Tasmiṁ sati, tadupādāya evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. Chabbīsatimaṁ.

[¶30] > Pali: Tatiyapeyyālo.

## 30. The Fourth Round · SN 24.71–24.96

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/30/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/30/#p-N

[¶0] SN 24.71 · Winds

> Pali: SN 24.71 · Navātasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

[¶3] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe….

[¶4] “When form exists, because of grasping form and insisting on form, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’ What do you think, mendicants? Is form permanent or impermanent?”

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati …pe… saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘na vātā vāyanti …pe… esikaṭṭhāyiṭṭhitā’”ti. “Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶5] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶6] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶7] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶8] “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?

[¶9] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶10] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶11] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶12] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶13] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶14] “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?

[¶15] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶16] “So 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 … 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: “Tasmātiha, bhikkhave, 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 attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā … 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 daṭṭhabbaṁ.

[¶17] Seeing this … They understand: ‘… there is nothing further for this place.’”

> Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti.

[¶18] > Pali: Paṭhamaṁ.

[¶19] SN 24.72–95 · This is Mine, Etc.

> Pali: SN 24.72–95 · Etaṁmamādisutta

[¶20] (Tell in full as in the 24 discourses of the second chapter.)

> Pali: (Dutiyavagge viya catuvīsati suttāni pūretabbāni.)

[¶21] > Pali: Pañcavīsatimaṁ.

[¶22] SN 24.96 · The Self is Neither Happy Nor Suffering

> Pali: SN 24.96 · Adukkhamasukhīsutta

[¶23] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶24] “Mendicants, when what exists, because of grasping what and insisting on what, does the view arise: ‘The self is neither happy nor suffering, and is healthy after death’?”

> Pali: “Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti?

[¶25] “Our teachings are rooted in the Buddha. …”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe….

[¶26] “When form exists, because of grasping form and insisting on form, the view arises: ‘The self is neither happy nor suffering, and healthy after death.’ When feeling … perception … choices … consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: ‘The self is neither happy nor suffering, and is healthy after death.’

> Pali: “Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti.

[¶27] What do you think, mendicants? Is form permanent or impermanent?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

[¶28] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶29] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶30] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶31] “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?

[¶32] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶33] “Is feeling … perception … choices … consciousness permanent or impermanent?”

> Pali: “Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

[¶34] “Impermanent, sir.”

> Pali: “Aniccaṁ, bhante”.

[¶35] “But if it’s impermanent, is it suffering or happiness?”

> Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

[¶36] “Suffering, sir.”

> Pali: “Dukkhaṁ, bhante”.

[¶37] “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?

[¶38] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶39] “So 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 … 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: “Tasmātiha, bhikkhave, 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 attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā … 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 daṭṭhabbaṁ.

[¶40] 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.

[¶41] 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.

[¶42] > Pali: Catutthapeyyālo.

[¶43] > Pali: Tassuddānaṁ

[¶44] > Pali: Purimagamane aṭṭhārasa veyyākaraṇā,
Dutiyagamane chabbīsaṁ vitthāretabbāni;
Tatiyagamane chabbīsaṁ vitthāretabbāni,
Catutthagamane chabbīsaṁ vitthāretabbāni.

[¶45] The Linked Discourses on views are complete.

> Pali: Diṭṭhisaṁyuttaṁ samattaṁ.

## 31. The Eye · SN 25.1–25.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/31/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/31/#p-N

[¶0] SN 25.1 · The Eye

> Pali: SN 25.1 · Cakkhusutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, the eye is impermanent, decaying, and perishing. The ear, nose, tongue, body, and mind are impermanent, decaying, and perishing.

> Pali: “Cakkhuṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; sotaṁ aniccaṁ vipariṇāmi aññathābhāvi; ghānaṁ aniccaṁ vipariṇāmi aññathābhāvi; jivhā aniccā vipariṇāmī aññathābhāvī; kāyo anicco vipariṇāmi aññathābhāvi; mano anicco vipariṇāmī aññathābhāvī.

[¶3] Someone who has faith and confidence in these teachings is called a follower by faith. They’ve stepped into the sure path, they’ve stepped into the level of the true person, and they’ve passed beyond the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

> Pali: Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati—ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.

[¶4] Someone who accepts these teachings after deliberating them with a degree of wisdom is called a follower of teachings. They’ve stepped into the sure path, they’ve stepped into the level of the true person, and they’ve passed beyond the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

> Pali: Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti’.

[¶5] Someone who understands and sees these principles is called a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] SN 25.2 · Sights

> Pali: SN 25.2 · Rūpasutta

[¶8] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶9] “Mendicants, sights are impermanent, decaying, and perishing. Sounds, smells, tastes, touches, and ideas are impermanent, decaying, and perishing.

> Pali: “Rūpā, bhikkhave, aniccā vipariṇāmino aññathābhāvino; saddā aniccā vipariṇāmino aññathābhāvino; gandhā aniccā vipariṇāmino aññathābhāvino; rasā aniccā vipariṇāmino aññathābhāvino; phoṭṭhabbā aniccā vipariṇāmino aññathābhāvino; dhammā aniccā vipariṇāmino aññathābhāvino.

[¶10] Someone who has faith and confidence in these teachings is called a follower by faith. They’ve stepped into the sure path, they’ve stepped into the level of the true person, and they’ve passed beyond the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

> Pali: Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.

[¶11] Someone who accepts these teachings after deliberating them with a degree of wisdom is called a follower of teachings. They’ve stepped into the sure path, they’ve stepped into the level of the true person, and they’ve passed beyond the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

> Pali: Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti’.

[¶12] Someone who understands and sees these principles is called a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] SN 25.3 · Consciousness

> Pali: SN 25.3 · Viññāṇasutta

[¶15] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶16] “Mendicants, eye consciousness is impermanent, decaying, and perishing. Ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness are impermanent, decaying, and perishing.

> Pali: “Cakkhuviññāṇaṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; sotaviññāṇaṁ … ghānaviññāṇaṁ … jivhāviññāṇaṁ … kāyaviññāṇaṁ … manoviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.

[¶17] Someone who has faith and confidence in these teachings is called a follower by faith. …”

> Pali: Yo bhikkhave …pe… sambodhiparāyano”ti.

[¶18] > Pali: Tatiyaṁ.

[¶19] SN 25.4 · Contact

> Pali: SN 25.4 · Samphassasutta

[¶20] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶21] “Mendicants, eye contact is impermanent, decaying, and perishing. Ear contact, nose contact, tongue contact, body contact, and mind contact are impermanent, decaying, and perishing.

> Pali: “Cakkhusamphasso, bhikkhave, anicco vipariṇāmī aññathābhāvī; sotasamphasso … ghānasamphasso … jivhāsamphasso … kāyasamphasso … manosamphasso anicco vipariṇāmī aññathābhāvī.

[¶22] Someone who has faith and confidence in these teachings is called a follower by faith. …”

> Pali: Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… sambodhiparāyano’”ti.

[¶23] > Pali: Catutthaṁ.

[¶24] SN 25.5 · Feeling

> Pali: SN 25.5 · Samphassajasutta

[¶25] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶26] “Mendicants, feeling born of eye contact is impermanent, decaying, and perishing. Feeling born of ear contact, feeling born of nose contact, feeling born of tongue contact, feeling born of body contact, and feeling born of mind contact are impermanent, decaying, and perishing.

> Pali: “Cakkhusamphassajā, bhikkhave, vedanā aniccā vipariṇāmī aññathābhāvī; sotasamphassajā vedanā …pe… ghānasamphassajā vedanā …pe… jivhāsamphassajā vedanā …pe… kāyasamphassajā vedanā …pe… manosamphassajā vedanā aniccā vipariṇāmī aññathābhāvī.

[¶27] Someone who has faith and confidence in these teachings is called a follower by faith. …”

> Pali: Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… sambodhiparāyano’”ti.

[¶28] > Pali: Pañcamaṁ.

[¶29] SN 25.6 · Perception

> Pali: SN 25.6 · Rūpasaññāsutta

[¶30] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶31] “Mendicants, perception of sights is impermanent, decaying, and perishing. Perception of sounds, perception of smells, perception of tastes, perception of touches, and perception of ideas are impermanent, decaying, and perishing.

> Pali: “Rūpasaññā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; saddasaññā … gandhasaññā … rasasaññā … phoṭṭhabbasaññā … dhammasaññā aniccā vipariṇāmī aññathābhāvī.

[¶32] Someone who has faith and confidence in these teachings is called a follower by faith. …”

> Pali: Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… sambodhiparāyano’”ti.

[¶33] > Pali: Chaṭṭhaṁ.

[¶34] SN 25.7 · Intention

> Pali: SN 25.7 · Rūpasañcetanāsutta

[¶35] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶36] “Mendicants, intention regarding sights is impermanent, decaying, and perishing. Intention regarding sounds, intention regarding smells, intention regarding tastes, intention regarding touches, and intentions regarding ideas are impermanent, decaying, and perishing.

> Pali: “Rūpasañcetanā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; saddasañcetanā … gandhasañcetanā … rasasañcetanā … phoṭṭhabbasañcetanā … dhammasañcetanā aniccā vipariṇāmī aññathābhāvī.

[¶37] Someone who has faith and confidence in these teachings is called a follower by faith. …”

> Pali: Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… sambodhiparāyano’”ti.

[¶38] > Pali: Sattamaṁ.

[¶39] SN 25.8 · Craving For Sights

> Pali: SN 25.8 · Rūpataṇhāsutta

[¶40] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶41] “Mendicants, craving for sights is impermanent, decaying, and perishing. Craving for sounds, craving for smells, craving for tastes, craving for touches, and craving for ideas are impermanent, decaying, and perishing.

> Pali: “Rūpataṇhā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; saddataṇhā … gandhataṇhā … rasataṇhā … phoṭṭhabbataṇhā … dhammataṇhā aniccā vipariṇāmī aññathābhāvī.

[¶42] Someone who has faith and confidence in these teachings is called a follower by faith. …”

> Pali: Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… sambodhiparāyano’”ti.

[¶43] > Pali: Aṭṭhamaṁ.

[¶44] SN 25.9 · Elements

> Pali: SN 25.9 · Pathavīdhātusutta

[¶45] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶46] “Mendicants, the earth element is impermanent, decaying, and perishing. The water element, the fire element, the air element, the space element, and the consciousness element are impermanent, decaying, and perishing.

> Pali: “Pathavīdhātu, bhikkhave, aniccā vipariṇāmī aññathābhāvī; āpodhātu … tejodhātu … vāyodhātu … ākāsadhātu … viññāṇadhātu aniccā vipariṇāmī aññathābhāvī.

[¶47] Someone who has faith and confidence in these teachings is called a follower by faith. …”

> Pali: Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī …pe… sambodhiparāyano’”ti.

[¶48] > Pali: Navamaṁ.

[¶49] SN 25.10 · The Aggregates

> Pali: SN 25.10 · Khandhasutta

[¶50] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶51] “Mendicants, form is impermanent, decaying, and perishing. Feeling, perception, choices, and consciousness are impermanent, decaying, and perishing.

> Pali: “Rūpaṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; vedanā aniccā vipariṇāmī aññathābhāvī; saññā … saṅkhārā aniccā vipariṇāmino aññathābhāvino; viññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.

[¶52] Someone who has faith and confidence in these teachings is called a follower by faith. They’ve stepped into the sure path, they’ve stepped into the level of the true person, and they’ve passed beyond the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

> Pali: Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.

[¶53] Someone who accepts these teachings after deliberating them with a degree of wisdom is called a follower of teachings. They’ve stepped into the sure path, they’ve stepped into the level of the true person, and they’ve passed beyond the level of the untrue person. They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm. They can’t die without realizing the fruit of stream-entry.

> Pali: Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti’.

[¶54] Someone who understands and sees these principles is called a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti.

[¶55] > Pali: Dasamaṁ.

[¶56] > Pali: Cakkhuvaggo paṭhamo.

[¶57] > Pali: Tassuddānaṁ

[¶58] > Pali: Cakkhu rūpañca viññāṇaṁ,
phasso ca vedanāya ca;
Saññā ca cetanā taṇhā,
dhātu khandhena te dasāti.

[¶59] The Linked Discourses on stepping into are complete.

> Pali: Okkantasaṁyuttaṁ samattaṁ.

## 32. Arising · SN 26.1–26.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/32/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/32/#p-N

[¶0] SN 26.1 · The Eye

> Pali: SN 26.1 · Cakkhusutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, the arising, continuation, and manifestation and regeneration of the eye 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 ear, nose, tongue, body, and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation, settling, and disappearance of the eye is the cessation of suffering, the settling of diseases, and the disappearance of old age and death. The cessation, settling, and disappearance of the ear, nose, tongue, body, and mind is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.”

> Pali: “Yo kho, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo sotassa uppādo ṭhiti …pe… yo ghānassa uppādo ṭhiti … yo jivhāya uppādo ṭhiti … yo kāyassa uppādo ṭhiti … yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo sotassa nirodho …pe… yo ghānassa nirodho … yo jivhāya nirodho … yo kāyassa nirodho … yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 26.2 · Sights

> Pali: SN 26.2 · Rūpasutta

[¶5] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶6] “Mendicants, the arising, continuation, and manifestation and regeneration of sights 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 sounds, smells, tastes, touches, and ideas is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation, settling, and disappearance of sights, sounds, smells, tastes, touches, and ideas is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.”

> Pali: “Yo kho, bhikkhave, rūpānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo saddānaṁ … yo gandhānaṁ … yo rasānaṁ … yo phoṭṭhabbānaṁ … yo dhammānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpānaṁ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo saddānaṁ … yo gandhānaṁ … yo rasānaṁ … yo phoṭṭhabbānaṁ … yo dhammānaṁ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] SN 26.3 · Consciousness

> Pali: SN 26.3 · Viññāṇasutta

[¶9] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶10] “Mendicants, the arising of eye consciousness … mind consciousness … is the manifestation of old age and death. The cessation of eye consciousness … mind consciousness … is the disappearance of old age and death.”

> Pali: “Yo kho, bhikkhave, cakkhuviññāṇassa uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo …pe… yo manoviññāṇassa uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, cakkhuviññāṇassa nirodho …pe… jarāmaraṇassa atthaṅgamo …pe… yo manoviññāṇassa nirodho …pe… jarāmaraṇassa atthaṅgamo”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] SN 26.4 · Contact

> Pali: SN 26.4 · Samphassasutta

[¶13] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶14] “Mendicants, the arising of eye contact … mind contact … is the manifestation of old age and death. The cessation of eye contact … mind contact … is the disappearance of old age and death.”

> Pali: “Yo kho, bhikkhave, cakkhusamphassassa uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo …pe… yo manosamphassassa uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, cakkhusamphassassa nirodho …pe… jarāmaraṇassa atthaṅgamo …pe… yo manosamphassassa nirodho …pe… jarāmaraṇassa atthaṅgamo”ti.

[¶15] > Pali: Catutthaṁ.

[¶16] SN 26.5 · Feeling

> Pali: SN 26.5 · Samphassajasutta

[¶17] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶18] “Mendicants, the arising of feeling born of eye contact …

> Pali: “Yo kho, bhikkhave, cakkhusamphassajāya vedanāya uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo …pe….

[¶19] the arising of feeling born of mind contact … is the manifestation of old age and death. The cessation of feeling born of eye contact … the cessation of feeling born of mind contact … is the disappearance of old age and death.”

> Pali: Yo manosamphassajāya vedanāya uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, cakkhusamphassajāya vedanāya nirodho vūpasamo …pe… jarāmaraṇassa atthaṅgamo …pe… yo manosamphassajāya vedanāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.

[¶20] > Pali: Pañcamaṁ.

[¶21] SN 26.6 · Perception

> Pali: SN 26.6 · Saññāsutta

[¶22] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶23] “Mendicants, the arising of perception of sights … perception of ideas … is the manifestation of old age and death. The cessation of perception of sights … perception of ideas … is the disappearance of old age and death.”

> Pali: “Yo kho, bhikkhave, rūpasaññāya uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo …pe… yo dhammasaññāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpasaññāya nirodho …pe… jarāmaraṇassa atthaṅgamo …pe… yo dhammasaññāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.

[¶24] > Pali: Chaṭṭhaṁ.

[¶25] SN 26.7 · Intention

> Pali: SN 26.7 · Sañcetanāsutta

[¶26] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶27] “Mendicants, the arising of intentions regarding sights … intentions regarding ideas … is the manifestation of old age and death. The cessation of intentions regarding sights … intentions regarding ideas … is the disappearance of old age and death.”

> Pali: “Yo kho, bhikkhave, rūpasañcetanāya uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo …pe… yo dhammasañcetanāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpasañcetanāya nirodho …pe… jarāmaraṇassa atthaṅgamo …pe… yo dhammasañcetanāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.

[¶28] > Pali: Sattamaṁ.

[¶29] SN 26.8 · Craving

> Pali: SN 26.8 · Taṇhāsutta

[¶30] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶31] “Mendicants, the arising of craving for sights … craving for ideas … is the manifestation of old age and death. The cessation of craving for sights … craving for ideas … is the disappearance of old age and death.”

> Pali: “Yo kho, bhikkhave, rūpataṇhāya uppādo ṭhiti …pe… jarāmaraṇassa pātubhāvo …pe… yo dhammataṇhāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpataṇhāya nirodho …pe… jarāmaraṇassa atthaṅgamo …pe… yo dhammataṇhāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.

[¶32] > Pali: Aṭṭhamaṁ.

[¶33] SN 26.9 · Elements

> Pali: SN 26.9 · Dhātusutta

[¶34] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶35] “Mendicants, the arising, continuation, and manifestation and regeneration of the earth element, the water element, the fire element, the air element, the space element, and the consciousness element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation of the earth element, the water element, the fire element, the air element, the space element, and the consciousness element is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.”

> Pali: “Yo kho, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo …pe… jarāmaraṇassa pātubhāvo; yo āpodhātuyā … yo tejodhātuyā … yo vāyodhātuyā … yo ākāsadhātuyā … yo viññāṇadhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, pathavīdhātuyā nirodho …pe… jarāmaraṇassa atthaṅgamo; yo āpodhātuyā nirodho … yo tejodhātuyā nirodho … yo vāyodhātuyā nirodho … yo ākāsadhātuyā nirodho … yo viññāṇadhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.

[¶36] > Pali: Navamaṁ.

[¶37] SN 26.10 · The Aggregates

> Pali: SN 26.10 · Khandhasutta

[¶38] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶39] “Mendicants, the arising, continuation, and manifestation and regeneration of form 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 feeling, perception, choices, and consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. The cessation, settling, and disappearance of form is the cessation of suffering, the settling of diseases, and the disappearance of old age and death. The cessation, settling, and disappearance of feeling, perception, choices, and consciousness is the cessation of suffering, the settling of diseases, and the disappearance of old age and death.”

> Pali: “Yo kho, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo vedanāya … yo saññāya … yo saṅkhārānaṁ … yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo vedanāya … yo saññāya … yo saṅkhārānaṁ … yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.

[¶40] > Pali: Dasamaṁ.

[¶41] > Pali: Uppādavaggo paṭhamo.

[¶42] > Pali: Tassuddānaṁ

[¶43] > Pali: Cakkhu rūpañca viññāṇaṁ,
phasso ca vedanāya ca;
Saññā ca cetanā taṇhā,
dhātu khandhena te dasāti.

[¶44] The Linked Discourses on arising are complete.

> Pali: Uppādasaṁyuttaṁ samattaṁ.

## 33. Corruptions · SN 27.1–27.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/33/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/33/#p-N

[¶0] SN 27.1 · The Eye

> Pali: SN 27.1 · Cakkhusutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, desire and greed for the eye, ear, nose, tongue, body, or mind is a corruption of the mind. When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. A mind imbued with renunciation is said to be fit for work regarding anything that can be realized by insight.”

> Pali: “Yo, bhikkhave, cakkhusmiṁ chandarāgo, cittasseso upakkileso. Yo sotasmiṁ chandarāgo, cittasseso upakkileso. Yo ghānasmiṁ chandarāgo, cittasseso upakkileso. Yo jivhāya chandarāgo, cittasseso upakkileso. Yo kāyasmiṁ chandarāgo, cittasseso upakkileso. Yo manasmiṁ chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti. Nekkhammaparibhāvitaṁ cittaṁ kammaniyaṁ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 27.2 · Sights

> Pali: SN 27.2 · Rūpasutta

[¶5] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶6] “Mendicants, desire and greed for sights, sounds, smells, tastes, touches, or ideas is a corruption of the mind. When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. A mind imbued with renunciation is said to be fit for work regarding anything that can be realized by insight.”

> Pali: “Yo, bhikkhave, rūpesu chandarāgo, cittasseso upakkileso. Yo saddesu … yo gandhesu … yo rasesu … yo phoṭṭhabbesu … yo dhammesu chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti. Nekkhammaparibhāvitaṁ cittaṁ kammaniyaṁ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] SN 27.3 · Consciousness

> Pali: SN 27.3 · Viññāṇasutta

[¶9] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶10] “Mendicants, desire and greed for eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, or mind consciousness is a corruption of the mind. When a mendicant has given up mental corruption in these six cases, their mind inclines to renunciation. A mind imbued with renunciation is said to be fit for work regarding anything that can be realized by insight.”

> Pali: “Yo, bhikkhave, cakkhuviññāṇasmiṁ chandarāgo, cittasseso upakkileso. Yo sotaviññāṇasmiṁ … yo ghānaviññāṇasmiṁ … yo jivhāviññāṇasmiṁ … yo kāyaviññāṇasmiṁ … yo manoviññāṇasmiṁ chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti. Nekkhammaparibhāvitaṁ cittaṁ kammaniyaṁ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] SN 27.4 · Contact

> Pali: SN 27.4 · Samphassasutta

[¶13] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶14] “Mendicants, desire and greed for eye contact, ear contact, nose contact, tongue contact, body contact, or mind contact is a corruption of the mind. …”

> Pali: “Yo, bhikkhave, cakkhusamphassasmiṁ chandarāgo, cittasseso upakkileso. Yo sotasamphassasmiṁ … yo ghānasamphassasmiṁ … yo jivhāsamphassasmiṁ … yo kāyasamphassasmiṁ … yo manosamphassasmiṁ chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno …pe… abhiññā sacchikaraṇīyesu dhammesū”ti.

[¶15] > Pali: Catutthaṁ.

[¶16] SN 27.5 · Feeling

> Pali: SN 27.5 · Samphassajasutta

[¶17] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶18] “Mendicants, desire and greed for 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, or feeling born of mind contact is a defilement of the mind. …”

> Pali: “Yo, bhikkhave, cakkhusamphassajāya vedanāya chandarāgo, cittasseso upakkileso. Yo sotasamphassajāya vedanāya … yo ghānasamphassajāya vedanāya … yo jivhāsamphassajāya vedanāya … yo kāyasamphassajāya vedanāya … yo manosamphassajāya vedanāya chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno …pe… abhiññā sacchikaraṇīyesu dhammesū”ti.

[¶19] > Pali: Pañcamaṁ.

[¶20] SN 27.6 · Perception

> Pali: SN 27.6 · Saññāsutta

[¶21] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶22] “Mendicants, desire and greed for perception of sights, perception of sounds, perception of smells, perception of tastes, perception of touches, or perception of ideas is a corruption of the mind. …”

> Pali: “Yo, bhikkhave, rūpasaññāya chandarāgo, cittasseso upakkileso. Yo saddasaññāya … yo gandhasaññāya … yo rasasaññāya … yo phoṭṭhabbasaññāya … yo dhammasaññāya chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno …pe… abhiññā sacchikaraṇīyesu dhammesū”ti.

[¶23] > Pali: Chaṭṭhaṁ.

[¶24] SN 27.7 · Intention

> Pali: SN 27.7 · Sañcetanāsutta

[¶25] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶26] “Mendicants, desire and greed for intention regarding sights, intention regarding sounds, intention regarding smells, intention regarding tastes, intention regarding touches, or intention regarding ideas is a corruption of the mind. …”

> Pali: “Yo, bhikkhave, rūpasañcetanāya chandarāgo, cittasseso upakkileso. Yo saddasañcetanāya … yo gandhasañcetanāya … yo rasasañcetanāya … yo phoṭṭhabbasañcetanāya … yo dhammasañcetanāya chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno …pe… abhiññā sacchikaraṇīyesu dhammesū”ti.

[¶27] > Pali: Sattamaṁ.

[¶28] SN 27.8 · Craving

> Pali: SN 27.8 · Taṇhāsutta

[¶29] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶30] “Mendicants, desire and greed for craving for sights, craving for sounds, craving for smells, craving for tastes, craving for touches, or craving for ideas is a corruption of the mind. …”

> Pali: “Yo, bhikkhave, rūpataṇhāya chandarāgo, cittasseso upakkileso. Yo saddataṇhāya … yo gandhataṇhāya … yo rasataṇhāya … yo phoṭṭhabbataṇhāya … yo dhammataṇhāya chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno …pe… abhiññā sacchikaraṇīyesu dhammesū”ti.

[¶31] > Pali: Aṭṭhamaṁ.

[¶32] SN 27.9 · Elements

> Pali: SN 27.9 · Dhātusutta

[¶33] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶34] “Mendicants, desire and greed for the earth element, the water element, the fire element, the air element, the space element, or the consciousness element is a corruption of the mind. …”

> Pali: “Yo, bhikkhave, pathavīdhātuyā chandarāgo, cittasseso upakkileso. Yo āpodhātuyā … yo tejodhātuyā … yo vāyodhātuyā … yo ākāsadhātuyā … yo viññāṇadhātuyā chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti. Nekkhammaparibhāvitaṁ cittaṁ kammaniyaṁ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti.

[¶35] > Pali: Navamaṁ.

[¶36] SN 27.10 · The Aggregates

> Pali: SN 27.10 · Khandhasutta

[¶37] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶38] “Mendicants, desire and greed for form, feeling, perception, choices, or consciousness is a corruption of the mind. When a mendicant has given up mental corruption in these five cases, their mind inclines to renunciation. A mind imbued with renunciation is said to be fit for work regarding anything that can be realized by insight.”

> Pali: “Yo, bhikkhave, rūpasmiṁ chandarāgo, cittasseso upakkileso …pe… yo viññāṇasmiṁ chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno imesu pañcasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṁ hoti. Nekkhammaparibhāvitaṁ cittaṁ kammaniyaṁ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti.

[¶39] > Pali: Dasamaṁ.

[¶40] > Pali: Kilesavaggo paṭhamo.

[¶41] > Pali: Tassuddānaṁ

[¶42] > Pali: Cakkhu rūpañca viññāṇaṁ,
phasso ca vedanāya ca;
Saññā ca cetanā taṇhā,
dhātu khandhena te dasāti.

[¶43] The Linked Discourses on corruptions are complete.

> Pali: Kilesasaṁyuttaṁ samattaṁ.

## 34. With Sāriputta · SN 28.1–28.10

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/34/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/34/#p-N

[¶0] SN 28.1 · Born of Seclusion

> Pali: SN 28.1 · Vivekajasutta

[¶1] At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Dark Forest for the day’s meditation, plunged deep into it, and sat at the root of a tree to meditate.

> Pali: Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena andhavanaṁ tenupasaṅkami divāvihārāya. Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.

[¶2] Then in the late afternoon, Sāriputta came out of retreat and went to Jeta’s Grove, Anāthapiṇḍika’s monastery. Venerable Ānanda saw him coming off in the distance, and said to him:

> Pali: Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena jetavanaṁ anāthapiṇḍikassa ārāmo tenupasaṅkami. Addasā kho āyasmā ānando āyasmantaṁ sāriputtaṁ dūratova āgacchantaṁ. Disvāna āyasmantaṁ sāriputtaṁ etadavoca:

[¶3] “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

> Pali: “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?

[¶4] “Reverend, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. But it didn’t occur to me: ‘I am entering the first absorption’ or ‘I have entered the first absorption’ or ‘I am emerging from the first absorption’.”

> Pali: “Idhāhaṁ, āvuso, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, na evaṁ hoti: ‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ paṭhamaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ paṭhamā jhānā vuṭṭhito’ti vā”ti.

[¶5] “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the first absorption’ or ‘I have entered the first absorption’ or ‘I am emerging from the first absorption’.”

> Pali: Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa na evaṁ hoti: “‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ paṭhamaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ paṭhamā jhānā vuṭṭhito’ti vā”ti.

[¶6] > Pali: Paṭhamaṁ.

[¶7] SN 28.2 · Without Placing the Mind

> Pali: SN 28.2 · Avitakkasutta

[¶8] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶9] Venerable Ānanda saw Venerable Sāriputta and said to him:

> Pali: Addasā kho āyasmā ānando …pe… āyasmantaṁ sāriputtaṁ etadavoca:

[¶10] “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

> Pali: “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?

[¶11] “Reverend, as the placing of the mind and keeping it connected were stilled, I entered and remained 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. But it didn’t occur to me: ‘I am entering the second absorption’ or ‘I have entered the second absorption’ or ‘I am emerging from the second absorption’.”

> Pali: “Idhāhaṁ, āvuso, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, na evaṁ hoti: ‘ahaṁ dutiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ dutiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ dutiyā jhānā vuṭṭhito’ti vā”ti.

[¶12] “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the second absorption’ or ‘I have entered the second absorption’ or ‘I am emerging from the second absorption’.”

> Pali: Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa na evaṁ hoti: “‘ahaṁ dutiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ dutiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ dutiyā jhānā vuṭṭhito’ti vā”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] SN 28.3 · Rapture

> Pali: SN 28.3 · Pītisutta

[¶15] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶16] Venerable Ānanda saw Venerable Sāriputta and said to him:

> Pali: Addasā kho āyasmā ānando …pe…

[¶17] “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

> Pali: “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?

[¶18] “Reverend, with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ But it didn’t occur to me: ‘I am entering the third absorption’ or ‘I have entered the third absorption’ or ‘I am emerging from the third absorption’.”

> Pali: “Idhāhaṁ, āvuso, pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno sukhañca kāyena paṭisaṁvedemi; yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, na evaṁ hoti: ‘ahaṁ tatiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ tatiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ tatiyā jhānā vuṭṭhito’ti vā”ti.

[¶19] “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the third absorption’ or ‘I have entered the third absorption’ or ‘I am emerging from the third absorption’.”

> Pali: Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa na evaṁ hoti: “‘ahaṁ tatiyaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ tatiyaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ tatiyā jhānā vuṭṭhito’ti vā”ti.

[¶20] > Pali: Tatiyaṁ.

[¶21] SN 28.4 · Equanimity

> Pali: SN 28.4 · Upekkhāsutta

[¶22] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶23] Venerable Ānanda saw Venerable Sāriputta and said to him:

> Pali: Addasā kho āyasmā ānando …pe…

[¶24] “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. What meditation were you practicing today?”

> Pali: “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?

[¶25] “Reverend, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. But it didn’t occur to me: ‘I am entering the fourth absorption’ or ‘I have entered the fourth absorption’ or ‘I am emerging from the fourth absorption’.”

> Pali: “Idhāhaṁ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, na evaṁ hoti: ‘ahaṁ catutthaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ catutthaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ catutthā jhānā vuṭṭhito’ti vā”ti.

[¶26] “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the fourth absorption’ or ‘I have entered the fourth absorption’ or ‘I am emerging from the fourth absorption’.”

> Pali: Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa na evaṁ hoti: “‘ahaṁ catutthaṁ jhānaṁ samāpajjāmī’ti vā ‘ahaṁ catutthaṁ jhānaṁ samāpanno’ti vā ‘ahaṁ catutthā jhānā vuṭṭhito’ti vā”ti.

[¶27] > Pali: Catutthaṁ.

[¶28] SN 28.5 · The Dimension of Infinite Space

> Pali: SN 28.5 · Ākāsānañcāyatanasutta

[¶29] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶30] Venerable Ānanda saw Venerable Sāriputta …

> Pali: Addasā kho āyasmā ānando …pe…

[¶31] “Reverend, 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 entered and remained in the dimension of infinite space. …” …

> Pali: “idhāhaṁ, āvuso, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi …pe… vuṭṭhitoti vā”ti.

[¶32] > Pali: Pañcamaṁ.

[¶33] SN 28.6 · The Dimension of Infinite Consciousness

> Pali: SN 28.6 · Viññāṇañcāyatanasutta

[¶34] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶35] Venerable Ānanda saw Venerable Sāriputta …

> Pali: Addasā kho āyasmā ānando …pe…

[¶36] “Reverend, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness. …” …

> Pali: “idhāhaṁ, āvuso, sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharāmi …pe… vuṭṭhitoti vā”ti.

[¶37] > Pali: Chaṭṭhaṁ.

[¶38] SN 28.7 · The Dimension of Nothingness

> Pali: SN 28.7 · Ākiñcaññāyatanasutta

[¶39] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶40] Venerable Ānanda saw Venerable Sāriputta …

> Pali: Atha kho āyasmā sāriputto …pe…

[¶41] “Reverend, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness. …” …

> Pali: “idhāhaṁ, āvuso, sabbaso viññāṇañcāyatanaṁ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharāmi …pe… vuṭṭhitoti vā”ti.

[¶42] > Pali: Sattamaṁ.

[¶43] SN 28.8 · The Dimension of Neither Perception Nor Non-Perception

> Pali: SN 28.8 · Nevasaññānāsaññāyatanasutta

[¶44] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶45] Venerable Ānanda saw Venerable Sāriputta …

> Pali: Atha kho āyasmā sāriputto …pe…

[¶46] “Reverend, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception. …” …

> Pali: “idhāhaṁ, āvuso, ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi …pe… vuṭṭhitoti vā”ti.

[¶47] > Pali: Aṭṭhamaṁ.

[¶48] SN 28.9 · The Attainment of Cessation

> Pali: SN 28.9 · Nirodhasamāpattisutta

[¶49] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶50] Venerable Ānanda saw Venerable Sāriputta …

> Pali: Atha kho āyasmā sāriputto …pe….

[¶51] “Reverend, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. But it didn’t occur to me: ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.”

> Pali: “Idhāhaṁ, āvuso, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, na evaṁ hoti: ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā ‘ahaṁ saññāvedayitanirodhā vuṭṭhito’ti vā”ti.

[¶52] “That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. That’s why it didn’t occur to you: ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.”

> Pali: Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa na evaṁ hoti: “‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā ‘ahaṁ saññāvedayitanirodhā vuṭṭhito’ti vā”ti.

[¶53] > Pali: Navamaṁ.

[¶54] SN 28.10 · With Sucimukhī

> Pali: SN 28.10 · Sucimukhīsutta

[¶55] At one time Venerable Sāriputta was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. After wandering indiscriminately for almsfood in Rājagaha, he ate his almsfood by a wall.

> Pali: Ekaṁ samayaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahe piṇḍāya pāvisi. Rājagahe sapadānaṁ piṇḍāya caritvā taṁ piṇḍapātaṁ aññataraṁ kuṭṭamūlaṁ nissāya paribhuñjati.

[¶56] Then the wanderer Sucimukhī went up to Venerable Sāriputta and said to him:

> Pali: Atha kho sucimukhī paribbājikā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:

[¶57] “Ascetic, do you eat facing downwards?”

> Pali: “Kiṁ nu kho, samaṇa, adhomukho bhuñjasī”ti?

[¶58] “No, sister.”

> Pali: “Na khvāhaṁ, bhagini, adhomukho bhuñjāmī”ti.

[¶59] “Well then, do you eat facing upwards?”

> Pali: “Tena hi, samaṇa, ubbhamukho bhuñjasī”ti?

[¶60] “No, sister.”

> Pali: “Na khvāhaṁ, bhagini, ubbhamukho bhuñjāmī”ti.

[¶61] “Well then, do you eat facing the cardinal directions?”

> Pali: “Tena hi, samaṇa, disāmukho bhuñjasī”ti?

[¶62] “No, sister.”

> Pali: “Na khvāhaṁ, bhagini, disāmukho bhuñjāmī”ti.

[¶63] “Well then, do you eat facing the intermediate directions?”

> Pali: “Tena hi, samaṇa, vidisāmukho bhuñjasī”ti?

[¶64] “No, sister.”

> Pali: “Na khvāhaṁ, bhagini, vidisāmukho bhuñjāmī”ti.

[¶65] “When asked if you eat facing all these directions, you answer ‘no, sister’. How then do you eat, ascetic?”

> Pali: “‘Kiṁ nu, samaṇa, adhomukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṁ, bhagini, adhomukho bhuñjāmī’ti vadesi. ‘Tena hi, samaṇa, ubbhamukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṁ, bhagini, ubbhamukho bhuñjāmī’ti vadesi. ‘Tena hi, samaṇa, disāmukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṁ, bhagini, disāmukho bhuñjāmī’ti vadesi. ‘Tena hi, samaṇa, vidisāmukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṁ, bhagini, vidisāmukho bhuñjāmī’ti vadesi. Kathañcarahi, samaṇa, bhuñjasī”ti?

[¶66] “Sister, those ascetics and brahmins who earn a living by geomancy—a low lore, a wrong livelihood—are said to eat facing downwards.

> Pali: “Ye hi keci, bhagini, samaṇabrāhmaṇā vatthuvijjātiracchānavijjāya micchājīvena jīvikaṁ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘adhomukhā bhuñjantī’ti.

[¶67] Those ascetics and brahmins who earn a living by astrology—a low lore, a wrong livelihood—are said to eat facing upwards.

> Pali: Ye hi keci, bhagini, samaṇabrāhmaṇā nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṁ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘ubbhamukhā bhuñjantī’ti.

[¶68] Those ascetics and brahmins who earn a living by running errands and messages—a wrong livelihood—are said to eat facing the cardinal directions.

> Pali: Ye hi keci, bhagini, samaṇabrāhmaṇā dūteyyapahiṇagamanānuyogāya micchājīvena jīvikaṁ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘disāmukhā bhuñjantī’ti.

[¶69] Those ascetics and brahmins who earn a living by limb-reading—a low lore, a wrong livelihood—are said to eat facing the intermediate directions.

> Pali: Ye hi keci, bhagini, samaṇabrāhmaṇā aṅgavijjātiracchānavijjāya micchājīvena jīvikaṁ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘vidisāmukhā bhuñjantī’ti.

[¶70] I don’t earn a living by any of these means. I seek alms in a principled manner, and I eat it in a principled manner.”

> Pali: So khvāhaṁ, bhagini, na vatthuvijjātiracchānavijjāya micchājīvena jīvikaṁ kappemi, na nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṁ kappemi, na dūteyyapahiṇagamanānuyogāya micchājīvena jīvikaṁ kappemi, na aṅgavijjātiracchānavijjāya micchājīvena jīvikaṁ kappemi. Dhammena bhikkhaṁ pariyesāmi; dhammena bhikkhaṁ pariyesitvā bhuñjāmī”ti.

[¶71] Then Sucimukhī the wanderer went around Rājagaha from street to street and from square to square, and announced: “The ascetics who follow the Sakyan eat food in a principled manner! The ascetics who follow the Sakyan eat food blamelessly! Give almsfood to the ascetics who follow the Sakyan!”

> Pali: Atha kho sucimukhī paribbājikā rājagahe rathiyāya rathiyaṁ, siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamārocesi: “dhammikaṁ samaṇā sakyaputtiyā āhāraṁ āhārenti; anavajjaṁ samaṇā sakyaputtiyā āhāraṁ āhārenti. Detha samaṇānaṁ sakyaputtiyānaṁ piṇḍan”ti.

[¶72] > Pali: Dasamaṁ.

[¶73] > Pali: Sāriputtavaggo paṭhamo.

[¶74] > Pali: Tassuddānaṁ

[¶75] > Pali: Vivekajaṁ avitakkaṁ,
pīti upekkhā catutthakaṁ;
Ākāsañceva viññāṇaṁ,
ākiñcaṁ nevasaññinā;
Nirodho navamo vutto,
dasamaṁ sūcimukhī cāti.

[¶76] The Linked Discourses on Sāriputta are complete.

> Pali: Sāriputtasaṁyuttaṁ samattaṁ.

## 35. Dragons · SN 29.1–29.21–50

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/35/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/35/#p-N

[¶0] SN 29.1 · Plain Version

> Pali: SN 29.1 · Suddhikasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, dragons reproduce in these four ways. What four? Dragons are born from eggs, from a womb, from moisture, or spontaneously. These are the four ways that dragons reproduce.”

> Pali: “Catasso imā, bhikkhave, nāgayoniyo. Katamā catasso? Aṇḍajā nāgā, jalābujā nāgā, saṁsedajā nāgā, opapātikā nāgā— imā kho, bhikkhave, catasso nāgayoniyo”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 29.2 · Better

> Pali: SN 29.2 · Paṇītatarasutta

[¶5] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶6] “Mendicants, dragons reproduce in these four ways. What four? Dragons are born from an egg, from a womb, from moisture, or spontaneously. Of these, dragons born from a womb, from moisture, or spontaneously are better than those born from an egg. Dragons born from moisture or spontaneously are better than those born from an egg or from a womb. Dragons born spontaneously are better than those born from an egg, from a womb, or from moisture. These are the four ways that dragons reproduce.”

> Pali: “Catasso imā, bhikkhave, nāgayoniyo. Katamā catasso? Aṇḍajā nāgā, jalābujā nāgā, saṁsedajā nāgā, opapātikā nāgā. Tatra, bhikkhave, aṇḍajehi nāgehi jalābujā ca saṁsedajā ca opapātikā ca nāgā paṇītatarā. Tatra, bhikkhave, aṇḍajehi ca jalābujehi ca nāgehi saṁsedajā ca opapātikā ca nāgā paṇītatarā. Tatra, bhikkhave, aṇḍajehi ca jalābujehi ca saṁsedajehi ca nāgehi opapātikā nāgā paṇītatarā. Imā kho, bhikkhave, catasso nāgayoniyo”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] SN 29.3 · Sabbath

> Pali: SN 29.3 · Uposathasutta

[¶9] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a mendicant went up to the Buddha, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶10] “Sir, what is the cause, what is the reason why some egg-born dragons keep the sabbath, having transformed their bodies?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce aṇḍajā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti?

[¶11] “Mendicant, it’s when some egg-born dragons think: ‘In the past we did both kinds of deeds by body, speech, and mind. When the body broke up, after death, we were reborn in the company of the egg-born dragons. If today we do good things by body, speech, and mind, when the body breaks up, after death, we may be reborn in a good place, a heavenly realm. Come, let us do good things by way of body, speech, and mind.’ This is the cause, this is the reason why some egg-born dragons keep the sabbath, having transformed their bodies.”

> Pali: “Idha, bhikkhu, ekaccānaṁ aṇḍajānaṁ nāgānaṁ evaṁ hoti: ‘mayaṁ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino. Te mayaṁ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapannā. Sacajja mayaṁ kāyena sucaritaṁ careyyāma, vācāya sucaritaṁ careyyāma, manasā sucaritaṁ careyyāma, evaṁ mayaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma. Handa mayaṁ etarahi kāyena sucaritaṁ carāma, vācāya sucaritaṁ carāma, manasā sucaritaṁ carāmā’ti. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena m’idhekacce aṇḍajā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti.

[¶12] > Pali: Tatiyaṁ.

[¶13] SN 29.4 · Sabbath (2nd)

> Pali: SN 29.4 · Dutiyauposathasutta

[¶14] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶15] Then a mendicant went up to the Buddha … and asked him, “Sir, what is the cause, what is the reason why some womb-born dragons keep the sabbath, having transformed their bodies?”

> Pali: Atha kho aññataro bhikkhu yena bhagavā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce jalābujā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti?

[¶16] (Tell all in full.)

> Pali: (Sabbaṁ vitthāretabbaṁ.)

[¶17] > Pali: “Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena m’idhekacce jalābujā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti.

[¶18] > Pali: Catutthaṁ.

[¶19] SN 29.5 · Sabbath (3rd)

> Pali: SN 29.5 · Tatiyauposathasutta

[¶20] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶21] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶22] “Sir, what is the cause, what is the reason why some moisture-born dragons keep the sabbath, having transformed their bodies?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce saṁsedajā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti?

[¶23] (Tell all in full.)

> Pali: (Sabbaṁ vitthāretabbaṁ.)

[¶24] > Pali: “Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena m’idhekacce saṁsedajā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti.

[¶25] > Pali: Pañcamaṁ.

[¶26] SN 29.6 · Sabbath (4th)

> Pali: SN 29.6 · Catutthauposathasutta

[¶27] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶28] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶29] “Sir, what is the cause, what is the reason why some spontaneously-born dragons keep the sabbath, having transformed their bodies?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce opapātikā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti?

[¶30] “Mendicant, it’s when some spontaneously-born dragons think: ‘In the past we did both kinds of deeds by body, speech, and mind. When the body broke up, after death, we were reborn in the company of the spontaneously-born dragons. If today we do good things by body, speech, and mind, when the body breaks up, after death, we may be reborn in a good place, a heavenly realm. Come, let us do good things by way of body, speech, and mind.’ This is the cause, this is the reason why some spontaneously-born dragons keep the sabbath, having transformed their bodies.”

> Pali: “Idha, bhikkhu, ekaccānaṁ opapātikānaṁ nāgānaṁ evaṁ hoti: ‘mayaṁ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino. Te mayaṁ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapannā. Sacajja mayaṁ kāyena sucaritaṁ careyyāma, vācāya … manasā sucaritaṁ careyyāma, evaṁ mayaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyāma. Handa mayaṁ etarahi kāyena sucaritaṁ carāma, vācāya … manasā sucaritaṁ carāmā’ti. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena m’idhekacce opapātikā nāgā uposathaṁ upavasanti vossaṭṭhakāyā ca bhavantī”ti.

[¶31] > Pali: Chaṭṭhaṁ.

[¶32] SN 29.7 · They’ve Heard

> Pali: SN 29.7 · Sutasutta

[¶33] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶34] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶35] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti?

[¶36] “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born dragons!’ When their body breaks up, after death, they’re reborn in the company of the egg-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons.”

> Pali: “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī hoti, manasā dvayakārī hoti. Tassa sutaṁ hoti: ‘aṇḍajā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjeyyan’ti. So kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti.

[¶37] > Pali: Sattamaṁ.

[¶38] SN 29.8 · They’ve Heard (2nd)

> Pali: SN 29.8 · Dutiyasutasutta

[¶39] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶40] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶41] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born dragons?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā jalābujānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti?

[¶42] (Tell all in full.)

> Pali: …pe…

[¶43] > Pali: Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā jalābujānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti.

[¶44] > Pali: Aṭṭhamaṁ.

[¶45] SN 29.9 · They’ve Heard (3rd)

> Pali: SN 29.9 · Tatiyasutasutta

[¶46] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶47] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶48] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the moisture-born dragons?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā saṁsedajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti?

[¶49] (Tell all in full.)

> Pali: …pe…

[¶50] > Pali: Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā saṁsedajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti.

[¶51] > Pali: Navamaṁ.

[¶52] SN 29.10 · They’ve Heard (4th)

> Pali: SN 29.10 · Catutthasutasutta

[¶53] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶54] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶55] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born dragons?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti?

[¶56] “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The spontaneously-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the spontaneously-born dragons!’ When their body breaks up, after death, they’re reborn in the company of the spontaneously-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born dragons.”

> Pali: “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṁ hoti: ‘opapātikā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjeyyan’ti. So kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti.

[¶57] > Pali: Dasamaṁ.

[¶58] SN 29.11–20 · Ten Discourses On How Giving Helps to Become Egg-Born

> Pali: SN 29.11–20 · Aṇḍajadānūpakārasuttadasaka

[¶59] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶60] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti?

[¶61] “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born dragons!’ They give food … drink … clothing … a vehicle … a garland … fragrance … makeup … a bed … a house … a lamp. When their body breaks up, after death, they’re reborn in the company of the egg-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons.”

> Pali: “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṁ hoti: ‘aṇḍajā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjeyyan’ti. So annaṁ deti. So kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu …pe… upapajjatīti …pe… so pānaṁ deti …pe… vatthaṁ deti …pe… yānaṁ deti …pe… mālaṁ deti …pe… gandhaṁ deti …pe… vilepanaṁ deti …pe… seyyaṁ deti …pe… āvasathaṁ deti …pe… padīpeyyaṁ deti. So kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti.

[¶62] > Pali: Vīsatimaṁ.

[¶63] SN 29.21–50 · Thirty Discourses On How Giving Helps to Become Womb-Born, Etc.

> Pali: SN 29.21–50 · Jalābujādidānūpakārasuttattiṁsaka

[¶64] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶65] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶66] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born dragons … moisture-born dragons … spontaneously-born dragons?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā jalābujānaṁ nāgānaṁ …pe… saṁsedajānaṁ nāgānaṁ …pe… opapātikānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti?

[¶67] “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The spontaneously-born dragons are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the spontaneously-born dragons!’ They give food … drink … a lamp. When their body breaks up, after death, they’re reborn in the company of the spontaneously-born dragons. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born dragons.”

> Pali: “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṁ hoti: ‘opapātikā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjeyyan’ti. So annaṁ deti …pe… pānaṁ deti …pe… padīpeyyaṁ deti. So kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapajjatī”ti.

[¶68] (Each set of ten discourses of this series should be told in full the same way.)

> Pali: (Iminā peyyālena dasa dasa suttantā kātabbā. Evaṁ catūsu yonīsu cattālīsaṁ veyyākaraṇā honti. Purimehi pana dasahi suttantehi saha honti paṇṇāsasuttantāti.)

[¶69] > Pali: Nāgavaggo paṭhamo.

[¶70] > Pali: Tassuddānaṁ

[¶71] > Pali: Suddhikaṁ paṇītataraṁ,
caturo ca uposathā;
Tassa sutaṁ caturo ca,
dānūpakārā ca tālīsaṁ;
Paṇṇāsa piṇḍato suttā,
nāgamhi suppakāsitāti.

[¶72] The Linked Discourses on dragons are complete.

> Pali: Nāgasaṁyuttaṁ samattaṁ.

## 36. Phoenixes · SN 30.1–30.7–16

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/36/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/36/#p-N

[¶0] SN 30.1 · Plain Version

> Pali: SN 30.1 · Suddhikasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, phoenixes reproduce in these four ways. What four? Phoenixes are born from eggs, from a womb, from moisture, or spontaneously. These are the four ways that phoenixes reproduce.”

> Pali: “Catasso imā, bhikkhave, supaṇṇayoniyo. Katamā catasso? Aṇḍajā supaṇṇā, jalābujā supaṇṇā, saṁsedajā supaṇṇā, opapātikā supaṇṇā— imā kho, bhikkhave, catasso supaṇṇayoniyo”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] SN 30.2 · They Carry Off

> Pali: SN 30.2 · Harantisutta

[¶5] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶6] “Mendicants, phoenixes reproduce in these four ways. What four? Phoenixes are born from eggs, from a womb, from moisture, or spontaneously. These are the four ways that phoenixes reproduce. Of these, phoenixes born from an egg can only carry off dragons born from an egg, not those born from a womb, from moisture, or spontaneously. Phoenixes born from a womb can carry off dragons born from an egg or from a womb, but not those born from moisture or spontaneously. Phoenixes born from moisture can carry off dragons born from an egg, from a womb, or from moisture, but not those born spontaneously. Phoenixes born spontaneously can carry off dragons born from an egg, from a womb, from moisture, or spontaneously. These are the four ways that phoenixes reproduce.”

> Pali: “Catasso imā, bhikkhave, supaṇṇayoniyo. Katamā catasso? Aṇḍajā …pe… imā kho, bhikkhave, catasso supaṇṇayoniyo. Tatra, bhikkhave, aṇḍajā supaṇṇā aṇḍajeva nāge haranti, na jalābuje, na saṁsedaje, na opapātike. Tatra, bhikkhave, jalābujā supaṇṇā aṇḍaje ca jalābuje ca nāge haranti, na saṁsedaje, na opapātike. Tatra, bhikkhave, saṁsedajā supaṇṇā aṇḍaje ca jalābuje ca saṁsedaje ca nāge haranti, na opapātike. Tatra, bhikkhave, opapātikā supaṇṇā aṇḍaje ca jalābuje ca saṁsedaje ca opapātike ca nāge haranti. Imā kho, bhikkhave, catasso supaṇṇayoniyo”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] SN 30.3 · Both Kinds of Deeds

> Pali: SN 30.3 · Dvayakārīsutta

[¶9] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

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

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

[¶11] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti?

[¶12] “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born phoenixes are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born phoenixes!’ When their body breaks up, after death, they’re reborn in the company of the egg-born phoenixes. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes.”

> Pali: “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṁ hoti: ‘aṇḍajā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjeyyan’ti. So kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti.

[¶13] > Pali: Tatiyaṁ.

[¶14] SN 30.4–6 · Both Kinds of Deeds (2nd–4th)

> Pali: SN 30.4–6 · Dutiyādidvayakārīsuttattika

[¶15] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶16] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶17] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born phoenixes …” “… moisture-born phoenixes …” “… or spontaneously-born phoenixes?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā jalābujānaṁ supaṇṇānaṁ …pe… saṁsedajānaṁ supaṇṇānaṁ …pe… opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti?

[¶18] “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The spontaneously-born phoenixes are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the spontaneously-born phoenixes!’ When their body breaks up, after death, they’re reborn in the company of the spontaneously-born phoenixes. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born phoenixes.”

> Pali: “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṁ hoti: ‘opapātikā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjeyyan’ti. So kāyassa bhedā paraṁ maraṇā opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā opapātikānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti.

[¶19] > Pali: Chaṭṭhaṁ.

[¶20] SN 30.7–16 · Ten Discourses On How Giving Helps to Become Egg-Born

> Pali: SN 30.7–16 · Aṇḍajadānūpakārasuttadasaka

[¶21] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶22] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶23] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti?

[¶24] “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind. And they’ve heard: ‘The egg-born phoenixes are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born phoenixes!’ They give food …” “… drink …” “… clothing …” “… a vehicle …” “… a garland …” “… fragrance …” “… makeup …” “… a bed …” “… a house …” “… a lamp. When their body breaks up, after death, they’re reborn in the company of the egg-born phoenixes. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes.”

> Pali: “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṁ hoti: ‘aṇḍajā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjeyyan’ti. So annaṁ deti …pe… pānaṁ deti … vatthaṁ deti … yānaṁ deti … mālaṁ deti … gandhaṁ deti … vilepanaṁ deti … seyyaṁ deti … āvasathaṁ deti … padīpeyyaṁ deti. So kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ supaṇṇānaṁ sahabyataṁ upapajjatī”ti.

[¶25] > Pali: Soḷasamaṁ.

## 37. Centaurs · SN 31.1–31.23–112

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/37/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/37/#p-N

[¶0] SN 31.1 · Plain Version

> Pali: SN 31.1 · Suddhikasutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … The Buddha said this:

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme …pe… bhagavā etadavoca:

[¶2] “Mendicants, I will teach you about the gods of the centaur realm. Listen …

> Pali: “gandhabbakāyike vo, bhikkhave, deve desessāmi. Taṁ suṇātha.

[¶3] And what are the gods of the centaur realm? There are gods who live in fragrant roots, fragrant heartwood, fragrant softwood, fragrant bark, fragrant shoots, fragrant leaves, fragrant flowers, fragrant fruit, fragrant sap, and fragrant scents. These are called the gods of the centaur realm.”

> Pali: Katamā ca, bhikkhave, gandhabbakāyikā devā? Santi, bhikkhave, mūlagandhe adhivatthā devā. Santi, bhikkhave, sāragandhe adhivatthā devā. Santi, bhikkhave, pheggugandhe adhivatthā devā. Santi, bhikkhave, tacagandhe adhivatthā devā. Santi, bhikkhave, papaṭikagandhe adhivatthā devā. Santi, bhikkhave, pattagandhe adhivatthā devā. Santi, bhikkhave, pupphagandhe adhivatthā devā. Santi, bhikkhave, phalagandhe adhivatthā devā. Santi, bhikkhave, rasagandhe adhivatthā devā. Santi, bhikkhave, gandhagandhe adhivatthā devā. Ime vuccanti, bhikkhave, gandhabbakāyikā devā”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 31.2 · Good Conduct

> Pali: SN 31.2 · Sucaritasutta

[¶6] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶7] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶8] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the centaur realm?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā gandhabbakāyikānaṁ devānaṁ sahabyataṁ upapajjatī”ti?

[¶9] “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of the centaur realm are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the centaur realm!’ When their body breaks up, after death, they’re reborn in the company of the gods of the centaur realm. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the centaur realm.”

> Pali: “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. Tassa sutaṁ hoti: ‘gandhabbakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā gandhabbakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So kāyassa bhedā paraṁ maraṇā gandhabbakāyikānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā gandhabbakāyikānaṁ devānaṁ sahabyataṁ upapajjatī”ti.

[¶10] > Pali: Dutiyaṁ.

[¶11] SN 31.3 · A Giver of Fragrant Roots

> Pali: SN 31.3 · Mūlagandhadātāsutta

[¶12] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶13] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶14] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti?

[¶15] “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant roots are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant roots!’ They give gifts of fragrant roots. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant roots. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots.”

> Pali: “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. Tassa sutaṁ hoti: ‘mūlagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So dātā hoti mūlagandhānaṁ. So kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu …pe… yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti.

[¶16] > Pali: Tatiyaṁ.

[¶17] SN 31.4–12 · Nine Discourses On Givers of Fragrant Heartwood, Etc.

> Pali: SN 31.4–12 · Sāragandhādidātāsuttanavaka

[¶18] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶19] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶20] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant heartwood … softwood … bark … sprouts … leaves … flowers … fruit … sap … fragrant scents?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā sāragandhe adhivatthānaṁ devānaṁ …pe… pheggugandhe adhivatthānaṁ devānaṁ … tacagandhe adhivatthānaṁ devānaṁ … papaṭikagandhe adhivatthānaṁ devānaṁ … pattagandhe adhivatthānaṁ devānaṁ … pupphagandhe adhivatthānaṁ devānaṁ … phalagandhe adhivatthānaṁ devānaṁ … rasagandhe adhivatthānaṁ devānaṁ … gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti?

[¶21] “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant heartwood … fragrant scents are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant heartwood … fragrant scents!’ They give gifts of fragrant heartwood … fragrant scents. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant scents. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live on fragrant scents.”

> Pali: “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. Tassa sutaṁ hoti: ‘sāragandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā sāragandhe adhivatthānaṁ devānaṁ …pe… pheggugandhe adhivatthānaṁ devānaṁ … tacagandhe adhivatthānaṁ devānaṁ … papaṭikagandhe adhivatthānaṁ devānaṁ … pattagandhe adhivatthānaṁ devānaṁ … pupphagandhe adhivatthānaṁ devānaṁ … phalagandhe adhivatthānaṁ devānaṁ … rasagandhe adhivatthānaṁ devānaṁ … gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So dātā hoti sāragandhānaṁ …pe… so dātā hoti pheggugandhānaṁ … so dātā hoti tacagandhānaṁ … so dātā hoti papaṭikagandhānaṁ … so dātā hoti pattagandhānaṁ … so dātā hoti pupphagandhānaṁ … so dātā hoti phalagandhānaṁ … so dātā hoti rasagandhānaṁ … so dātā hoti gandhagandhānaṁ. So kāyassa bhedā paraṁ maraṇā gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti.

[¶22] > Pali: Dvādasamaṁ.

[¶23] SN 31.13–22 · Ten Discourses On How Giving Helps Rebirth in Fragrant Roots

> Pali: SN 31.13–22 · Mūlagandhadānūpakārasuttadasaka

[¶24] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶25] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶26] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti?

[¶27] “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant roots are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant roots!’ They give food … drink … clothing … a vehicle … a garland … fragrance … makeup … a bed … a house … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant roots. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant roots.”

> Pali: “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. Tassa sutaṁ hoti: ‘mūlagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So annaṁ deti …pe… pānaṁ deti … vatthaṁ deti … yānaṁ deti … mālaṁ deti … gandhaṁ deti … vilepanaṁ deti … seyyaṁ deti … āvasathaṁ deti … padīpeyyaṁ deti. So kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā mūlagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti.

[¶28] > Pali: Bāvīsatimaṁ.

[¶29] SN 31.23–112 · Ninety Discourses On How Giving Helps Rebirth in Fragrant Heartwood, etc.

> Pali: SN 31.23–112 · Sāragandhādidānūpakārasuttanavutika

[¶30] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶31] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶32] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live in fragrant heartwood … softwood … bark … sprouts … leaves … flowers … fruit … sap … fragrant scents?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā sāragandhe adhivatthānaṁ devānaṁ …pe… pheggugandhe adhivatthānaṁ devānaṁ … tacagandhe adhivatthānaṁ devānaṁ … papaṭikagandhe adhivatthānaṁ devānaṁ … pattagandhe adhivatthānaṁ devānaṁ … pupphagandhe adhivatthānaṁ devānaṁ … phalagandhe adhivatthānaṁ devānaṁ … rasagandhe adhivatthānaṁ devānaṁ … gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti?

[¶33] “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods who live in fragrant scents are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who live in fragrant scents!’ They give food … drink … clothing … a vehicle … a garland … fragrance … makeup … a bed … a house … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods who live in fragrant scents. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods who live on fragrant scents.”

> Pali: “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. Tassa sutaṁ hoti: ‘gandhagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So annaṁ deti …pe… pānaṁ deti … vatthaṁ deti … yānaṁ deti … mālaṁ deti … gandhaṁ deti … vilepanaṁ deti … seyyaṁ deti … āvasathaṁ deti … padīpeyyaṁ deti. So kāyassa bhedā paraṁ maraṇā gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā gandhagandhe adhivatthānaṁ devānaṁ sahabyataṁ upapajjatī”ti. Dvādasasatimaṁ.

[¶34] > Pali: (Evaṁ piṇḍakena ekasatañca dvādasa ca suttantā honti.)

[¶35] > Pali: Gandhabbavaggo paṭhamo.

[¶36] > Pali: Tassuddānaṁ

[¶37] > Pali: Suddhikañca sucaritaṁ,
dātā hi apare dasa;
Dānūpakārā satadhā,
gandhabbe suppakāsitāti.

[¶38] The Linked Discourses on the centaur realm are complete.

> Pali: Gandhabbakāyasaṁyuttaṁ samattaṁ.

## 38. Gods of the Thunderclouds · SN 32.1–32.57

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/38/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/38/#p-N

[¶0] SN 32.1 · Plain Version

> Pali: SN 32.1 · Suddhikasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, I will teach you about the gods of the thundercloud host. Listen …

> Pali: “Valāhakakāyike vo, bhikkhave, deve desessāmi. Taṁ suṇātha.

[¶3] And what are the gods of the thundercloud host? There are gods of the cool thunderclouds, warm thunderclouds, stormy thunderclouds, windy thunderclouds, and rainy thunderclouds. These are called gods of the thundercloud host.”

> Pali: Katame ca, bhikkhave, valāhakakāyikā devā? Santi, bhikkhave, sītavalāhakā devā; santi uṇhavalāhakā devā; santi abbhavalāhakā devā; santi vātavalāhakā devā; santi vassavalāhakā devā— ime vuccanti, bhikkhave, ‘valāhakakāyikā devā’”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 32.2 · Good Conduct

> Pali: SN 32.2 · Sucaritasutta

[¶6] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶7] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶8] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the thundercloud host?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā valāhakakāyikānaṁ devānaṁ sahabyataṁ upapajjatī”ti?

[¶9] “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of the thundercloud host are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the thundercloud host!’ When their body breaks up, after death, they’re reborn in the company of the gods of the thundercloud host. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the thundercloud host.”

> Pali: “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. Tassa sutaṁ hoti: ‘valāhakakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā valāhakakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So kāyassa bhedā paraṁ maraṇā valāhakakāyikānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā valāhakakāyikānaṁ devānaṁ sahabyataṁ upapajjatī”ti.

[¶10] > Pali: Dutiyaṁ.

[¶11] SN 32.3–12 · Ten Discourses On How Giving Helps to Become a Cool Thundercloud God

> Pali: SN 32.3–12 · Sītavalāhakadānūpakārasuttadasaka

[¶12] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶13] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶14] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of cool thunderclouds?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā sītavalāhakānaṁ devānaṁ sahabyataṁ upapajjatī”ti?

[¶15] “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of cool thunderclouds are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the cool thunderclouds!’ They give food … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods of cool thunderclouds. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of cool thunderclouds.”

> Pali: “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. Tassa sutaṁ hoti: ‘sītavalāhakā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā sītavalāhakānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So annaṁ deti …pe… padīpeyyaṁ deti. So kāyassa bhedā paraṁ maraṇā sītavalāhakānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā sītavalāhakānaṁ devānaṁ sahabyataṁ upapajjatī”ti.

[¶16] > Pali: Dvādasamaṁ.

[¶17] SN 32.13–52 · How Giving Helps to Become a Warm Thundercloud God, Etc.

> Pali: SN 32.13–52 · Uṇhavalāhakadānūpakārasutta

[¶18] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶19] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶20] “Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of warm thunderclouds … stormy thunderclouds … windy thunderclouds … rainy thunderclouds?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā uṇhavalāhakānaṁ devānaṁ …pe… abbhavalāhakānaṁ devānaṁ …pe… vātavalāhakānaṁ devānaṁ …pe… vassavalāhakānaṁ devānaṁ sahabyataṁ upapajjatī”ti?

[¶21] “Mendicant, it’s when someone does good things by way of body, speech, and mind. And they’ve heard: ‘The gods of rainy thunderclouds are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of rainy thunderclouds!’ They give food … a lamp. When their body breaks up, after death, they’re reborn in the company of the gods of rainy thunderclouds. This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of rainy thunderclouds.”

> Pali: “Idha, bhikkhu, ekacco kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. Tassa sutaṁ hoti: ‘vassavalāhakā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā vassavalāhakānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So annaṁ deti …pe… padīpeyyaṁ deti. So kāyassa bhedā paraṁ maraṇā vassavalāhakānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yena midhekacco kāyassa bhedā paraṁ maraṇā vassavalāhakānaṁ devānaṁ sahabyataṁ upapajjatī”ti.

[¶22] > Pali: Dvepaññāsamaṁ.

[¶23] SN 32.53 · Gods of the Cool Thunderclouds

> Pali: SN 32.53 · Sītavalāhakasutta

[¶24] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶25] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶26] “Sir, what is the cause, what is the reason why sometimes it becomes cool?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yenekadā sītaṁ hotī”ti?

[¶27] “Mendicant, there are what are called gods of the cool thunderclouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes cool. This is the cause, this is the reason why sometimes it becomes cool.”

> Pali: “Santi, bhikkhu, sītavalāhakā nāma devā. Tesaṁ yadā evaṁ hoti: ‘yannūna mayaṁ sakāya ratiyā vaseyyāmā’ti, tesaṁ taṁ cetopaṇidhimanvāya sītaṁ hoti. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yenekadā sītaṁ hotī”ti.

[¶28] > Pali: Tepaññāsamaṁ.

[¶29] SN 32.54 · Gods of the Warm Thunderclouds

> Pali: SN 32.54 · Uṇhavalāhakasutta

[¶30] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶31] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶32] “Sir, what is the cause, what is the reason why sometimes it becomes warm?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yenekadā uṇhaṁ hotī”ti?

[¶33] “Mendicant, there are what are called gods of the warm thunderclouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes warm. This is the cause, this is the reason why sometimes it becomes warm.”

> Pali: “Santi, bhikkhu, uṇhavalāhakā nāma devā. Tesaṁ yadā evaṁ hoti: ‘yannūna mayaṁ sakāya ratiyā vaseyyāmā’ti, tesaṁ taṁ cetopaṇidhimanvāya uṇhaṁ hoti. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yenekadā uṇhaṁ hotī”ti.

[¶34] > Pali: Catupaññāsamaṁ.

[¶35] SN 32.55 · Gods of the Stormy Thunderclouds

> Pali: SN 32.55 · Abbhavalāhakasutta

[¶36] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶37] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶38] “Sir, what is the cause, what is the reason why sometimes it becomes stormy?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yenekadā abbhaṁ hotī”ti?

[¶39] “Mendicant, there are what are called gods of the stormy thunderclouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes stormy. This is the cause, this is the reason why sometimes it becomes stormy.”

> Pali: “Santi, bhikkhu, abbhavalāhakā nāma devā. Tesaṁ yadā evaṁ hoti: ‘yannūna mayaṁ sakāya ratiyā vaseyyāmā’ti, tesaṁ taṁ cetopaṇidhimanvāya abbhaṁ hoti. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yenekadā abbhaṁ hotī”ti.

[¶40] > Pali: Pañcapaññāsamaṁ.

[¶41] SN 32.56 · Gods of the Windy Thunderclouds

> Pali: SN 32.56 · Vātavalāhakasutta

[¶42] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶43] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶44] “Sir, what is the cause, what is the reason why sometimes it becomes windy?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yenekadā vāto hotī”ti?

[¶45] “Mendicant, there are what are named gods of the windy thunderclouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes windy. This is the cause, this is the reason why sometimes it becomes windy.”

> Pali: “Santi, bhikkhu, vātavalāhakā nāma devā. Tesaṁ yadā evaṁ hoti: ‘yannūna mayaṁ sakāya ratiyā vaseyyāmā’ti, tesaṁ taṁ cetopaṇidhimanvāya vāto hoti. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yenekadā vāto hotī”ti. Chappaññāsamaṁ.

[¶46] SN 32.57 · Gods of the Rainy Thunderclouds

> Pali: SN 32.57 · Vassavalāhakasutta

[¶47] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶48] Seated to one side, that mendicant said to the Buddha:

> Pali: Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶49] “Sir, what is the cause, what is the reason why sometimes the heavens rain?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo, yenekadā devo vassatī”ti?

[¶50] “Mendicant, there are what are called gods of the rainy thunderclouds. Sometimes they think: ‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, the heavens rain down. This is the cause, this is the reason why sometimes the heavens rain.”

> Pali: “Santi, bhikkhu, vassavalāhakā nāma devā. Tesaṁ yadā evaṁ hoti: ‘yannūna mayaṁ sakāya ratiyā vaseyyāmā’ti, tesaṁ taṁ cetopaṇidhimanvāya devo vassati. Ayaṁ kho, bhikkhu, hetu, ayaṁ paccayo, yenekadā devo vassatī”ti.

[¶51] > Pali: Sattapaññāsamaṁ.

[¶52] > Pali: Sattapaññāsasuttantaṁ niṭṭhitaṁ.

[¶53] > Pali: Valāhakavaggo paṭhamo.

[¶54] > Pali: Tassuddānaṁ

[¶55] > Pali: Suddhikaṁ sucaritañca,
dānūpakārapaññāsaṁ;
Sītaṁ uṇhañca abbhañca,
vātavassavalāhakāti.

[¶56] The Linked Discourses on gods of the clouds are complete.

> Pali: Valāhakasaṁyuttaṁ samattaṁ.

## 39. With Vacchagotta · SN 33.1–33.6–10

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/39/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/39/#p-N

[¶0] SN 33.1 · Not Knowing Form

> Pali: SN 33.1 · Rūpaaññāṇasutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the wanderer Vacchagotta 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: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:

[¶2] “What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? That is: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.”

> Pali: “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti?

[¶3] “Vaccha, it is because of not knowing form, its origin, its cessation, and the practice that leads to its cessation that these various misconceptions arise in the world. This is the cause, this is the reason.”

> Pali: “Rūpe kho, vaccha, aññāṇā, rūpasamudaye aññāṇā, rūpanirodhe aññāṇā, rūpanirodhagāminiyā paṭipadāya aññāṇā; evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti— sassato lokoti vā …pe… neva hoti na na hoti tathāgato paraṁ maraṇāti vāti. Ayaṁ kho, vaccha, hetu, ayaṁ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— sassato lokoti vā, asassato lokoti vā …pe… neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] SN 33.2 · Not Knowing Feeling

> Pali: SN 33.2 · Vedanāaññāṇasutta

[¶6] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶7] Then the wanderer Vacchagotta said to the Buddha:

> Pali: Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:

[¶8] “What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? That is: the cosmos is eternal, or not eternal … after death, a realized one neither still exists nor no longer exists.”

> Pali: “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— sassato lokoti vā, asassato lokoti vā …pe… neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti?

[¶9] “Vaccha, it is because of not knowing feeling, its origin, its cessation, and the practice that leads to its cessation that these various misconceptions arise in the world. This is the cause, this is the reason.”

> Pali: “Vedanāya kho, vaccha, aññāṇā, vedanāsamudaye aññāṇā, vedanānirodhe aññāṇā, vedanānirodhagāminiyā paṭipadāya aññāṇā; evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti— sassato lokoti vā, asassato lokoti vā …pe… neva hoti na na hoti tathāgato paraṁ maraṇāti vāti. Ayaṁ kho, vaccha, hetu, ayaṁ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— sassato lokoti vā, asassato lokoti vā …pe… neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti.

[¶10] > Pali: Dutiyaṁ.

[¶11] SN 33.6–10 · Five Discourses on Not Seeing Form, Etc.

> Pali: SN 33.6–10 · Rūpaadassanādisuttapañcaka

[¶12] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶13] Then the wanderer Vacchagotta said to the Buddha:

> Pali: Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:

[¶14] “What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? …”

> Pali: “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— sassato lokoti vā, asassato lokoti vā …pe… neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti?

[¶15] “Vaccha, it is because of not seeing form …” “… feeling …” “… perception …” “… choices …” “… consciousness, its origin, its cessation, and the practice that leads to its cessation …”

> Pali: “Rūpe kho, vaccha, adassanā …pe… rūpanirodhagāminiyā paṭipadāya adassanā …pe… vedanāya … saññāya … saṅkhāresu kho, vaccha, adassanā …pe… viññāṇe kho, vaccha, adassanā …pe… viññāṇanirodhagāminiyā paṭipadāya adassanā …pe….

[¶16] > Pali: Dasamaṁ.

## 40. Five Discourses on Not Comprehending Form, Etc. · SN 33.11–33.14

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/40/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/40/#p-N

[¶0] SN 33.11

> Pali: SN 33.11

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Vaccha, it is because of not comprehending form …

> Pali: “Rūpe kho, vaccha, anabhisamayā …pe… rūpanirodhagāminiyā paṭipadāya anabhisamayā …pe….

[¶3] SN 33.12

> Pali: SN 33.12

[¶4] feeling …

> Pali: Sāvatthinidānaṁ. “Vedanāya kho, vaccha, anabhisamayā …pe….

[¶5] SN 33.13

> Pali: SN 33.13

[¶6] perception …

> Pali: Sāvatthinidānaṁ. “Saññāya kho, vaccha, anabhisamayā …pe….

[¶7] SN 33.14

> Pali: SN 33.14

[¶8] choices …

> Pali: Sāvatthinidānaṁ. “Saṅkhāresu kho, vaccha, anabhisamayā …pe….

## 41. Five Discourses on Not Understanding Form, Etc. · SN 33.16–33.19

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/41/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/41/#p-N

[¶0] SN 33.16

> Pali: SN 33.16

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Vaccha, it is because of not understanding form …

> Pali: Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca— ko nu kho, bho gotama, hetu, ko paccayo …pe… rūpe kho, vaccha, ananubodhā …pe… “rūpanirodhagāminiyā paṭipadāya ananubodhā …pe….

[¶3] SN 33.17

> Pali: SN 33.17

[¶4] feeling …

> Pali: Sāvatthinidānaṁ. “Vedanāya kho, vaccha …pe….

[¶5] SN 33.18

> Pali: SN 33.18

[¶6] perception …

> Pali: Sāvatthinidānaṁ. “Saññāya kho, vaccha …pe….

[¶7] SN 33.19

> Pali: SN 33.19

[¶8] choices …

> Pali: Sāvatthinidānaṁ. “Saṅkhāresu kho, vaccha …pe….

## 42. With Vacchagotta · SN 33.21–25–33.46–50

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/42/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/42/#p-N

[¶0] SN 33.21–25 · Five Discourses on Not Penetrating Form, Etc.

> Pali: SN 33.21–25 · Rūpaappaṭivedhādisuttapañcaka

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ. Ko nu kho, bho gotama, hetu, ko paccayo …pe….

[¶2] “Vaccha, it is because of not penetrating form …”

> Pali: “Rūpe kho, vaccha, appaṭivedhā …pe… viññāṇe kho, vaccha, appaṭivedhā …pe….

[¶3] > Pali: Pañcavīsatimaṁ.

[¶4] SN 33.26–30 · Five Discourses on Not Distinguishing Form, Etc.

> Pali: SN 33.26–30 · Rūpaasallakkhaṇādisuttapañcaka

[¶5] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶6] “Vaccha, it is because of not distinguishing form …”

> Pali: “Rūpe kho, vaccha, asallakkhaṇā …pe… viññāṇe kho, vaccha, asallakkhaṇā …pe….

[¶7] > Pali: Tiṁsatimaṁ.

[¶8] SN 33.31–35 · Five Discourses on Not Detecting Form, Etc.

> Pali: SN 33.31–35 · Rūpaanupalakkhaṇādisuttapañcaka

[¶9] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶10] “Vaccha, it is because of not detecting form …”

> Pali: “Rūpe kho, vaccha, anupalakkhaṇā …pe… viññāṇe kho, vaccha, anupalakkhaṇā …pe….

[¶11] > Pali: Pañcatiṁsatimaṁ.

[¶12] SN 33.36–40 · Five Discourses on Not Differentiating Form, Etc.

> Pali: SN 33.36–40 · Rūpaappaccupalakkhaṇādisuttapañcaka

[¶13] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶14] “Vaccha, it is because of not differentiating form …”

> Pali: “Rūpe kho, vaccha, appaccupalakkhaṇā …pe… viññāṇe kho, vaccha, appaccupalakkhaṇā …pe…. Cattālīsamaṁ.

[¶15] SN 33.41–45 · Five Discourses on Not Examining Form, Etc.

> Pali: SN 33.41–45 · Rūpaasamapekkhaṇādisuttapañcaka

[¶16] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶17] “Vaccha, it is because of not examining form …”

> Pali: “Rūpe kho, vaccha, asamapekkhaṇā …pe… viññāṇe kho, vaccha, asamapekkhaṇā …pe…. Pañcacattālīsamaṁ.

[¶18] SN 33.46–50 · Five Discourses on Not Scrutinizing Form, Etc.

> Pali: SN 33.46–50 · Rūpaappaccupekkhaṇādisuttapañcaka

[¶19] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶20] “Vaccha, it is because of not scrutinizing form …”

> Pali: “Rūpe kho, vaccha, appaccupekkhaṇā …pe… viññāṇe kho, vaccha, appaccupekkhaṇā …pe….

[¶21] > Pali: Paññāsamaṁ.

## 43. Four Discourses on Not Directly Experiencing Form, Etc. · SN 33.51–33.53

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/43/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/43/#p-N

[¶0] SN 33.51

> Pali: SN 33.51

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] Then the wanderer Vacchagotta 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 vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:

[¶3] “What is the cause, worthy Gotama, what is the reason why these various misconceptions arise in the world? …”

> Pali: “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti— sassato lokoti vā …pe… neva hoti na na hoti tathāgato paraṁ maraṇāti vā”ti?

[¶4] “Vaccha, it is because of not directly experiencing form …

> Pali: “Rūpe kho, vaccha, appaccakkhakammā, rūpasamudaye appaccakkhakammā, rūpanirodhe appaccakkhakammā, rūpanirodhagāminiyā paṭipadāya appaccakkhakammā …pe….

[¶5] SN 33.52

> Pali: SN 33.52

[¶6] feeling …

> Pali: Sāvatthinidānaṁ. “Vedanāya kho, vaccha, appaccakkhakammā …pe… vedanānirodhagāminiyā paṭipadāya appaccakkhakammā …pe….

[¶7] SN 33.53

> Pali: SN 33.53

[¶8] perception …

> Pali: Sāvatthinidānaṁ. “Saññāya kho, vaccha, appaccakkhakammā …pe… saññānirodhagāminiyā paṭipadāya appaccakkhakammā …pe….

## 44. Absorption · SN 34.1–34.55

Source: https://scriptura.si/works/pali-samyutta-nikaya-3/44/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-3/44/#p-N

[¶0] SN 34.1 · Entering Immersion

> Pali: SN 34.1 · Samādhimūlakasamāpattisutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶3] One meditator is skilled in immersion but not in entering it.

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ samāpattikusalo.

[¶4] One meditator is not skilled in immersion but is skilled in entering it.

> Pali: Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ samādhikusalo.

[¶5] One meditator is skilled neither in immersion nor in entering it.

> Pali: Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ samāpattikusalo.

[¶6] One meditator is skilled both in immersion and in entering it.

> Pali: Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ samāpattikusalo ca.

[¶7] Of these, the meditator skilled in immersion and in entering it is the foremost, best, chief, highest, and finest of the four.

> Pali: Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ samāpattikusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.

[¶8] From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.

> Pali: Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati;

[¶9] In the same way, the meditator skilled in immersion and entering it is the foremost, best, leading, highest, and finest of the four.”

> Pali: evameva kho, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ samāpattikusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.

[¶10] > Pali: Paṭhamaṁ.

[¶11] SN 34.2 · Remaining in Immersion

> Pali: SN 34.2 · Samādhimūlakaṭhitisutta

[¶12] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶13] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶14] One meditator is skilled in immersion but not in remaining in it.

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ ṭhitikusalo.

[¶15] One meditator is skilled in remaining in immersion but is not skilled in immersion.

> Pali: Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ ṭhitikusalo hoti, na samādhismiṁ samādhikusalo.

[¶16] One meditator is skilled neither in immersion nor in remaining in it.

> Pali: Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ ṭhitikusalo.

[¶17] One meditator is skilled both in immersion and in remaining in it.

> Pali: Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ ṭhitikusalo ca.

[¶18] Of these, the meditator skilled in immersion and in remaining in it is the foremost, best, leading, highest, and finest of the four.

> Pali: Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ ṭhitikusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.

[¶19] From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.

> Pali: Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati;

[¶20] In the same way, the meditator skilled in immersion and remaining in it is the foremost, best, leading, highest, and finest of the four.”

> Pali: evameva kho, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ ṭhitikusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.

[¶21] > Pali: Dutiyaṁ.

[¶22] SN 34.12 · Entering and Emerging

> Pali: SN 34.12 · Samāpattimūlakavuṭṭhānasutta

[¶23] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶24] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶25] One meditator is skilled in entering immersion but not in emerging from it. …”

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ vuṭṭhānakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ vuṭṭhānakusalo hoti, na samādhismiṁ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ vuṭṭhānakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ vuṭṭhānakusalo ca. Tatra, bhikkhave, yvāyaṁ jhāyī …pe… pavaro cā”ti.

[¶26] > Pali: Dvādasamaṁ.

[¶27] SN 34.13 · Entering and Gladdening

> Pali: SN 34.13 · Samāpattimūlakakallitasutta

[¶28] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶29] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶30] One meditator is skilled in entering immersion but not in positivity for immersion. …”

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ kallitakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ kallitakusalo hoti, na samādhismiṁ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ kallitakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ kallitakusalo ca. Tatra …pe… pavaro cā”ti.

[¶31] > Pali: Terasamaṁ.

[¶32] SN 34.14 · Entering and Supports

> Pali: SN 34.14 · Samāpattimūlakaārammaṇasutta

[¶33] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶34] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶35] One meditator is skilled in entering immersion but not in the supports for it. …”

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ ārammaṇakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ ārammaṇakusalo hoti, na samādhismiṁ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ ārammaṇakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ ārammaṇakusalo ca. Tatra …pe… pavaro cā”ti.

[¶36] > Pali: Cuddasamaṁ.

[¶37] SN 34.15 · Entering and Territory

> Pali: SN 34.15 · Samāpattimūlakagocarasutta

[¶38] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶39] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶40] One meditator is skilled in entering immersion but not in the territory of immersion. …”

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ gocarakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ gocarakusalo hoti, na samādhismiṁ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ gocarakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ gocarakusalo ca. Tatra …pe… pavaro cā”ti.

[¶41] > Pali: Pannarasamaṁ.

[¶42] SN 34.16 · Entering and Projecting

> Pali: SN 34.16 · Samāpattimūlakaabhinīhārasutta

[¶43] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶44] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶45] One meditator is skilled in entering immersion but not in projecting the mind purified by immersion. …”

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ abhinīhārakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ abhinīhārakusalo hoti, na samādhismiṁ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ abhinīhārakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ abhinīhārakusalo ca. Tatra …pe… pavaro cā”ti.

[¶46] > Pali: Soḷasamaṁ.

[¶47] SN 34.17 · Entering and Carefulness

> Pali: SN 34.17 · Samāpattimūlakasakkaccasutta

[¶48] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶49] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶50] One meditator is skilled in entering immersion but not in practicing carefully for it. …”

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ sakkaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sakkaccakārī hoti, na samādhismiṁ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ sakkaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ sakkaccakārī ca. Tatra …pe… pavaro cā”ti.

[¶51] > Pali: Sattarasamaṁ.

[¶52] SN 34.18 · Entering and Persistence

> Pali: SN 34.18 · Samāpattimūlakasātaccasutta

[¶53] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶54] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶55] One meditator is skilled in entering immersion but not in practicing persistently for it. …”

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ sātaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sātaccakārī hoti, na samādhismiṁ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ sātaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ sātaccakārī ca. Tatra …pe… pavaro cā”ti.

[¶56] > Pali: Aṭṭhārasamaṁ.

[¶57] SN 34.20–27 · Eight on Remaining and Emergence, Etc.

> Pali: SN 34.20–27 · Ṭhitimūlakavuṭṭhānasuttādiaṭṭhaka

[¶58] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶59] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶60] One meditator is skilled in remaining in immersion but not in emerging from it. …”

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ ṭhitikusalo hoti, na samādhismiṁ vuṭṭhānakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ vuṭṭhānakusalo hoti, na samādhismiṁ ṭhitikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ ṭhitikusalo hoti, na ca samādhismiṁ vuṭṭhānakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ ṭhitikusalo ca hoti, samādhismiṁ vuṭṭhānakusalo ca. Tatra, bhikkhave, yvāyaṁ jhāyī …pe… uttamo ca pavaro cā”ti.

[¶61] > Pali: Vīsatimaṁ.

[¶62] (These eight discourses should be told in full as the previous set.)

> Pali: (Purimamūlakāni viya yāva sattavīsatimā ṭhitimūlakasappāyakārīsuttā aṭṭha suttāni pūretabbāni.)

[¶63] > Pali: (Ṭhitimūlakaṁ.)

[¶64] SN 34.28–34 · Seven on Emergence and Gladdening, Etc.

> Pali: SN 34.28–34 · Vuṭṭhānamūlakakallitasuttādisattaka

[¶65] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶66] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶67] One meditator is skilled in emerging from immersion but not in positivity for immersion. …”

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ vuṭṭhānakusalo hoti, na samādhismiṁ kallitakusalo … samādhismiṁ kallitakusalo hoti, na samādhismiṁ vuṭṭhānakusalo … neva samādhismiṁ vuṭṭhānakusalo hoti, na ca samādhismiṁ kallitakusalo … samādhismiṁ vuṭṭhānakusalo ca hoti samādhismiṁ kallitakusalo ca. Tatra, bhikkhave, yvāyaṁ jhāyī …pe… uttamo ca pavaro cā”ti.

[¶68] > Pali: Aṭṭhavīsatimaṁ.

[¶69] (These seven discourses should be told in full as the previous set.)

> Pali: (Purimamūlakāni viya yāva catuttiṁsatimā vuṭṭhānamūlakasappāyakārīsuttā satta suttāni pūretabbāni.)

[¶70] > Pali: (Vuṭṭhānamūlakaṁ.)

[¶71] SN 34.55 · Persistence and What’s Conducive

> Pali: SN 34.55 · Sātaccamūlakasappāyakārīsutta

[¶72] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶73] “Mendicants, there are these four meditators. What four?

> Pali: “Cattārome, bhikkhave, jhāyī. Katame cattāro?

[¶74] One meditator is skilled in practicing persistently for immersion but not in doing what’s conducive to it.

> Pali: Idha, bhikkhave, ekacco jhāyī samādhismiṁ sātaccakārī hoti, na samādhismiṁ sappāyakārī.

[¶75] One meditator is skilled in doing what’s conducive to immersion but not in practicing persistently for it.

> Pali: Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sappāyakārī hoti, na samādhismiṁ sātaccakārī.

[¶76] One meditator is skilled neither in practicing persistently for immersion nor in doing what’s conducive to it.

> Pali: Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ sātaccakārī hoti, na ca samādhismiṁ sappāyakārī.

[¶77] One meditator is skilled both in practicing persistently for immersion and in doing what’s conducive to it.

> Pali: Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ sātaccakārī ca hoti, samādhismiṁ sappāyakārī ca.

[¶78] Of these, the meditator skilled both in practicing persistently for immersion and in doing what’s conducive to it is the foremost, best, leading, highest, and finest of the four.

> Pali: Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ sātaccakārī ca hoti samādhismiṁ sappāyakārī ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.

[¶79] From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.

> Pali: Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati;

[¶80] In the same way, the meditator skilled both in practicing persistently for immersion and in doing what’s conducive to it is the foremost, best, leading, highest, and finest of the four.”

> Pali: evameva kho, bhikkhave, yvāyaṁ jhāyī samādhismiṁ sātaccakārī ca hoti, samādhismiṁ sappāyakārī ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.

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

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

[¶82] > Pali: Pañcapaññāsamaṁ.

[¶83] (All should be told in full as per the fifty-fifth discourse.)

> Pali: (Yathā pañcapaññāsaṁ veyyākaraṇāni honti tathā vitthāretabbāni.)

[¶84] > Pali: Khandhavaggo tatiyo.

[¶85] > Pali: Tassuddānaṁ

[¶86] > Pali: Samādhi samāpatti ṭhiti ca,
Vuṭṭhānaṁ kallitārammaṇena ca;
Gocarā abhinīhāro sakkacca,
Sātacca athopi sappāyanti.

[¶87] The Linked Discourses on Absorption are complete.

> Pali: Jhānasaṁyuttaṁ samattaṁ.

[¶88] > Pali: Tassuddānaṁ

[¶89] > Pali: Khandha rādhasaṁyuttañca,
diṭṭhiokkanta uppādā;
Kilesa sāriputtā ca,
nāgā supaṇṇa gandhabbā;
Valāha vacchajhānanti,
khandhavaggamhi terasāti.

[¶90] The Book of the Aggregates is finished.

> Pali: Khandhavaggasaṁyuttapāḷi niṭṭhitā.