SN 22.33 · It’s Not Yours
SN 22.33 · Natumhākasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“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.
“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.
Feeling …
Vedanā na tumhākaṁ, taṁ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati.
Perception …
Saññā na tumhākaṁ …
Choices …
saṅkhārā na tumhākaṁ, te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti.
Consciousness isn’t yours: give it up. Giving it up will be for your welfare and happiness.
Viññāṇaṁ na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.
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’?”
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?
“No, sir. Why is that? Because to us that’s neither self nor belonging to self.”
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.
“In the same way, mendicants, form isn’t yours: give it up. Giving it up will be for your welfare and happiness.
“Evameva kho, bhikkhave, rūpaṁ na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.
Feeling …
Vedanā na tumhākaṁ, taṁ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati.
Perception …
Saññā na tumhākaṁ …
Choices …
saṅkhārā na tumhākaṁ …
Consciousness isn’t yours: give it up. Giving it up will be for your welfare and happiness.”
viññāṇaṁ na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.
Paṭhamaṁ.
SN 22.34 · It’s Not Yours (2nd)
SN 22.34 · Dutiyanatumhākasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours?
“Yaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṁ?
Form isn’t yours: give it up. Giving it up will be for your welfare and happiness.
Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.
Feeling …
Vedanā na tumhākaṁ …
Perception …
saññā na tumhākaṁ …
Choices …
saṅkhārā na tumhākaṁ …
Consciousness isn’t yours: give it up. Giving it up will be for your welfare and happiness.
viññāṇaṁ na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati.
Give up what’s not yours. Giving it up will be for your welfare and happiness.”
Yaṁ, bhikkhave, na tumhākaṁ taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti.
Dutiyaṁ.
SN 22.35 · A Mendicant
SN 22.35 · Aññatarabhikkhusutta
At Sāvatthī.
Sāvatthinidānaṁ.
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.”
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.
“Mendicant, you’re reckoned by what you have an underlying tendency for. You’re not reckoned by what you have no underlying tendency for.”
“Yaṁ kho, bhikkhu, anuseti, tena saṅkhaṁ gacchati; yaṁ nānuseti, na tena saṅkhaṁ gacchatī”ti.
“Understood, Blessed One! Understood, Holy One!”
“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.
“But how do you see the detailed meaning of my brief statement?”
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?
“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.
“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.
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.
Rūpañce, bhante, nānuseti na tena saṅkhaṁ gacchati. Vedanañce … saññañce … saṅkhāre ce … viññāṇañce nānuseti na tena saṅkhaṁ gacchati.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.
“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.
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.
Rūpañce, bhikkhu, anuseti tena saṅkhaṁ gacchati. Vedanañce … saññañce … saṅkhāre ce … viññāṇañce anuseti tena saṅkhaṁ gacchati.
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.
Rūpañce, bhikkhu, nānuseti na tena saṅkhaṁ gacchati. Vedanañce … saññañce … saṅkhāre ce … viññāṇañce nānuseti na tena saṅkhaṁ gacchati.
This is how to see the detailed meaning of what I said in brief.”
Imassa kho, bhikkhu, mayā saṅkhittena, bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.
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.
Atha kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
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.
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.
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.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṁ ahosīti.
Tatiyaṁ.
SN 22.36 · A Mendicant (2nd)
SN 22.36 · Dutiyaaññatarabhikkhusutta
At Sāvatthī.
Sāvatthinidānaṁ.
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.”
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.
“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.”
“Yaṁ kho, bhikkhu, anuseti taṁ anumīyati; yaṁ anumīyati tena saṅkhaṁ gacchati. Yaṁ nānuseti na taṁ anumīyati; yaṁ nānumīyati na tena saṅkhaṁ gacchatī”ti.
“Understood, Blessed One! Understood, Holy One!”
“Aññātaṁ, bhagavā, aññātaṁ, sugatā”ti.
“But how do you see the detailed meaning of my brief statement?”
“Yathā kathaṁ pana tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsī”ti?
“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.
“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.
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.
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.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti.
“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.
“Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi.
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.
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.
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.
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.
This is how to see the detailed meaning of what I said in brief.” …
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti …pe…
And that mendicant became one of the perfected.
aññataro ca pana so bhikkhu arahataṁ ahosīti.
Catutthaṁ.
SN 22.37 · With Ānanda
SN 22.37 · Ānandasutta
At Sāvatthī.
Sāvatthinidānaṁ.
And then Venerable Ānanda … sitting to one side, the Buddha said to him:
Atha kho āyasmā ānando …pe… ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
“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?”
“Sace taṁ, ānanda, evaṁ puccheyyuṁ: ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? Evaṁ puṭṭho tvaṁ, ānanda, kinti byākareyyāsī”ti?
“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:
“Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:
‘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.’
‘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.
That’s how I’d answer such a question.”
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.
“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.
“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.
That’s how you should answer such a question.”
Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti.
Pañcamaṁ.
SN 22.38 · With Ānanda (2nd)
SN 22.38 · Dutiyaānandasutta
At Sāvatthī.
Sāvatthinidānaṁ.
Sitting to one side, the Buddha said to Ānanda:
Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
“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?”
“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?
“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:
“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:
‘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.
‘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.
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.
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.
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.”
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.
“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.
“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.
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.
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.
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.
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.
That’s how you should answer such a question.”
Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti.
Chaṭṭhaṁ.
SN 22.39 · In Line With the Teaching
SN 22.39 · Anudhammasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, when a mendicant is practicing in line with the teaching, this is what’s in line with the teaching.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti
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.”
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.
Sattamaṁ.
SN 22.40 · In Line With the Teaching (2nd)
SN 22.40 · Dutiyaanudhammasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“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.”
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe aniccānupassī vihareyya …pe… ‘parimuccati dukkhasmā’ti vadāmī”ti.
Aṭṭhamaṁ.
SN 22.41 · In Line With the Teaching (3rd)
SN 22.41 · Tatiyaanudhammasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“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.”
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe dukkhānupassī vihareyya …pe… ‘parimuccati dukkhasmā’ti vadāmī”ti.
Navamaṁ.