--- title: "Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" url: https://scriptura.si/works/pali-samyutta-nikaya-4/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-4/" --- # Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga *The Buddha, tr. Bhikkhu Sujato* The six senses and their objects, the Fire Sermon, feelings, and the unconditioned. > 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. [Impermanence · SN 35.1–35.11](https://scriptura.si/works/pali-samyutta-nikaya-4/1.md) 2. [Pairs · SN 35.13–35.22](https://scriptura.si/works/pali-samyutta-nikaya-4/2.md) 3. [All · SN 35.23–35.32](https://scriptura.si/works/pali-samyutta-nikaya-4/3.md) 4. [Ten on Liable to Be Reborn, Etc. · SN 35.33](https://scriptura.si/works/pali-samyutta-nikaya-4/4.md) 5. [Nine on Impermanence, Etc. · SN 35.43–35.51](https://scriptura.si/works/pali-samyutta-nikaya-4/5.md) 6. [Ignorance · SN 35.53–35.62](https://scriptura.si/works/pali-samyutta-nikaya-4/6.md) 7. [With Migajāla · SN 35.63–35.73](https://scriptura.si/works/pali-samyutta-nikaya-4/7.md) 8. [Sick · SN 35.74–35.83](https://scriptura.si/works/pali-samyutta-nikaya-4/8.md) 9. [With Channa · SN 35.84–35.92](https://scriptura.si/works/pali-samyutta-nikaya-4/9.md) 10. [With Channa · SN 35.93](https://scriptura.si/works/pali-samyutta-nikaya-4/10.md) 11. [The Sixes · SN 35.94–35.103](https://scriptura.si/works/pali-samyutta-nikaya-4/11.md) 12. [Sanctuary from the Yoke · SN 35.104–35.113](https://scriptura.si/works/pali-samyutta-nikaya-4/12.md) 13. [The World and the Kinds of Sensual Stimulation · SN 35.114–35.120](https://scriptura.si/works/pali-samyutta-nikaya-4/13.md) 14. [The World and the Kinds of Sensual Stimulation · SN 35.121–35.123](https://scriptura.si/works/pali-samyutta-nikaya-4/14.md) 15. [Householders · SN 35.124–35.133](https://scriptura.si/works/pali-samyutta-nikaya-4/15.md) 16. [At Devadaha · SN 35.134–35.145](https://scriptura.si/works/pali-samyutta-nikaya-4/16.md) 17. [The Old and the New · SN 35.146–35.155](https://scriptura.si/works/pali-samyutta-nikaya-4/17.md) 18. [The End of Relishing · SN 35.156–35.166](https://scriptura.si/works/pali-samyutta-nikaya-4/18.md) 19. [Sixty Abbreviated Texts · SN 35.168–35.226](https://scriptura.si/works/pali-samyutta-nikaya-4/19.md) 20. [The Ocean · SN 35.228–35.237](https://scriptura.si/works/pali-samyutta-nikaya-4/20.md) 21. [The Simile of the Vipers · SN 35.238–35.243](https://scriptura.si/works/pali-samyutta-nikaya-4/21.md) 22. [The Simile of the Vipers · SN 35.244–35.247](https://scriptura.si/works/pali-samyutta-nikaya-4/22.md) 23. [The Simile of the Vipers · SN 35.248](https://scriptura.si/works/pali-samyutta-nikaya-4/23.md) 24. [With Verses · SN 36.1–36.10](https://scriptura.si/works/pali-samyutta-nikaya-4/24.md) 25. [In Private · SN 36.11–36.20](https://scriptura.si/works/pali-samyutta-nikaya-4/25.md) 26. [The Explanation of the Hundred and Eight · SN 36.21–36.31](https://scriptura.si/works/pali-samyutta-nikaya-4/26.md) 27. [Abbreviated Texts · SN 37.1–37.5](https://scriptura.si/works/pali-samyutta-nikaya-4/27.md) 28. [Abbreviated Texts · SN 37.15–37.22](https://scriptura.si/works/pali-samyutta-nikaya-4/28.md) 29. [Powers · SN 37.25–37.34](https://scriptura.si/works/pali-samyutta-nikaya-4/29.md) 30. [With Jambukhādaka · SN 38.1–38.16](https://scriptura.si/works/pali-samyutta-nikaya-4/30.md) 31. [With Sāmaṇḍaka · SN 39.1–15–39.16](https://scriptura.si/works/pali-samyutta-nikaya-4/31.md) 32. [By Moggallāna · SN 40.1–40.11](https://scriptura.si/works/pali-samyutta-nikaya-4/32.md) 33. [With Citta · SN 41.1–41.7](https://scriptura.si/works/pali-samyutta-nikaya-4/33.md) 34. [With Citta · SN 41.8–41.10](https://scriptura.si/works/pali-samyutta-nikaya-4/34.md) 35. [Chiefs · SN 42.1–42.7](https://scriptura.si/works/pali-samyutta-nikaya-4/35.md) 36. [Chiefs · SN 42.8–42.11](https://scriptura.si/works/pali-samyutta-nikaya-4/36.md) 37. [Chiefs · SN 42.12](https://scriptura.si/works/pali-samyutta-nikaya-4/37.md) 38. [Chiefs · SN 42.13](https://scriptura.si/works/pali-samyutta-nikaya-4/38.md) 39. [Chapter One · SN 43.1–43.11](https://scriptura.si/works/pali-samyutta-nikaya-4/39.md) 40. [Chapter Two · SN 43.12–43.13](https://scriptura.si/works/pali-samyutta-nikaya-4/40.md) 41. [Undefiled, Etc. · SN 43.14–43.42](https://scriptura.si/works/pali-samyutta-nikaya-4/41.md) 42. [Chapter Two · SN 43.44](https://scriptura.si/works/pali-samyutta-nikaya-4/42.md) 43. [The Undeclared Points · SN 44.1–44.5](https://scriptura.si/works/pali-samyutta-nikaya-4/43.md) 44. [The Undeclared Points · SN 44.6–44.11](https://scriptura.si/works/pali-samyutta-nikaya-4/44.md) ## 1. Impermanence · SN 35.1–35.11 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/1/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/1/#p-N [¶0] SN 35.1 · The Interior as Impermanent > Pali: SN 35.1 · Ajjhattāniccasutta [¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” > Pali: Evaṁ me sutaṁ. Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. [¶2] “Venerable sir,” they replied. The Buddha said this: > Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: [¶3] “Mendicants, the eye 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: “Cakkhuṁ, bhikkhave, aniccaṁ. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶4] The ear is impermanent. … > Pali: Sotaṁ aniccaṁ. Yadaniccaṁ …pe… [¶5] The nose is impermanent. … > Pali: ghānaṁ aniccaṁ. Yadaniccaṁ …pe… [¶6] The tongue is impermanent. … > Pali: jivhā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶7] The body is impermanent. … > Pali: Kāyo anicco. Yadaniccaṁ …pe… [¶8] The mind 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: mano anicco. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶9] Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶10] 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. [¶11] > Pali: Paṭhamaṁ. [¶12] SN 35.2 · The Interior as Suffering > Pali: SN 35.2 · Ajjhattadukkhasutta [¶13] “Mendicants, the eye 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: “Cakkhuṁ, bhikkhave, dukkhaṁ. Yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶14] The ear, nose, tongue, body, and mind are 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: Sotaṁ dukkhaṁ …pe… ghānaṁ dukkhaṁ … jivhā dukkhā … kāyo dukkho … mano dukkho. Yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶15] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶16] > Pali: Dutiyaṁ. [¶17] SN 35.3 · The Interior as Not-Self > Pali: SN 35.3 · Ajjhattānattasutta [¶18] “Mendicants, the eye 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: “Cakkhuṁ, bhikkhave, anattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶19] The ear, nose, tongue, body, and mind are 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: Sotaṁ anattā …pe… ghānaṁ anattā … jivhā anattā … kāyo anattā … mano anattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶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 35.4 · The Exterior as Impermanent > Pali: SN 35.4 · Bāhirāniccasutta [¶23] “Mendicants, sights are 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: “Rūpā, bhikkhave, aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶24] Sounds, smells, tastes, touches, and ideas are 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: Saddā … gandhā … rasā … phoṭṭhabbā … dhammā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā. Yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. [¶25] Seeing this, a learned noble disciple grows disillusioned with sights, sounds, smells, tastes, touches, and ideas. 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 rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶26] 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. [¶27] > Pali: Catutthaṁ. [¶28] SN 35.7 · The Interior as Impermanent in the Three Times > Pali: SN 35.7 · Ajjhattāniccātītānāgatasutta [¶29] “Mendicants, the eye of the past and future is impermanent, let alone the present. > Pali: “Cakkhuṁ, bhikkhave, aniccaṁ atītānāgataṁ; ko pana vādo paccuppannassa. [¶30] Seeing this, a learned noble disciple is not concerned with the eye of the past, they don’t look forward to enjoying the eye in the future, and they practice for disillusionment, dispassion, and cessation regarding the eye in the present. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti; anāgataṁ cakkhuṁ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. [¶31] The ear … nose … tongue … body … mind of the past and future is impermanent, let alone the present. > Pali: Sotaṁ aniccaṁ … ghānaṁ aniccaṁ … jivhā aniccā atītānāgatā; ko pana vādo paccuppannāya. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṁ jivhaṁ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anicco …pe… mano anicco atītānāgato; ko pana vādo paccuppannassa. [¶32] Seeing this, a learned noble disciple doesn’t worry about the mind of the past, they don’t look forward to enjoying the mind in the future, and they practice for disillusionment, dispassion, and cessation regarding the mind in the present.” > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ manasmiṁ anapekkho hoti; anāgataṁ manaṁ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. [¶33] > Pali: Sattamaṁ. [¶34] SN 35.11 · The Exterior as Suffering in the Three Times > Pali: SN 35.11 · Bāhiradukkhātītānāgatasutta [¶35] “Mendicants, sights of the past and future are suffering, let alone the present. …” > Pali: “Rūpā, bhikkhave, dukkhā atītānāgatā; ko pana vādo paccuppannānaṁ. [¶36] > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṁ rūpānaṁ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti …pe…. [¶37] > Pali: Ekādasamaṁ. ## 2. Pairs · SN 35.13–35.22 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/2/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/2/#p-N [¶0] SN 35.13 · Before My Awakening (Interior) > Pali: SN 35.13 · Paṭhamapubbesambodhasutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification, the drawback, and the escape when it comes to the eye … ear … nose … tongue … body … and mind?’ > Pali: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘ko nu kho cakkhussa assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko sotassa …pe… ko ghānassa … ko jivhāya … ko kāyassa … ko manassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti? [¶3] Then it occurred to me: ‘The pleasure and happiness that arise from the eye: this is its gratification. That the eye is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the eye: this is its escape. > Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘yaṁ kho cakkhuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ cakkhussa assādo. Yaṁ cakkhuṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ cakkhussa ādīnavo. Yo cakkhusmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ cakkhussa nissaraṇaṁ. [¶4] The pleasure and happiness that arise from the ear … nose … tongue … body … mind: this is its gratification. That the mind is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the mind: this is its escape.’ > Pali: Yaṁ sotaṁ …pe… yaṁ ghānaṁ …pe… yaṁ jivhaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ jivhāya assādo. Yaṁ jivhā aniccā dukkhā vipariṇāmadhammā, ayaṁ jivhāya ādīnavo. Yo jivhāya chandarāgavinayo chandarāgappahānaṁ, idaṁ jivhāya nissaraṇaṁ. Yaṁ kāyaṁ …pe… yaṁ manaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ manassa assādo. Yaṁ mano anicco dukkho vipariṇāmadhammo, ayaṁ manassa ādīnavo. Yo manasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ manassa nissaraṇan’ti. [¶5] As long as I didn’t truly understand these six interior sense fields’ 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 channaṁ ajjhattikānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. [¶6] But when I did truly understand these six interior sense fields’ 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 channaṁ ajjhattikānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. [¶7] 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. [¶8] > Pali: Paṭhamaṁ. [¶9] SN 35.15 · In Search of Gratification (Interior) > Pali: SN 35.15 · Paṭhamaassādapariyesanasutta [¶10] “Mendicants, I went in search of the eye’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of the eye’s gratification. I went in search of the eye’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of the eye’s drawback. I went in search of escape from the eye, and I found it. I’ve seen clearly with wisdom the full extent of escape from the eye. > Pali: “Cakkhussāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. Yo cakkhussa assādo tadajjhagamaṁ. Yāvatā cakkhussa assādo paññāya me so sudiṭṭho. Cakkhussāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. Yo cakkhussa ādīnavo tadajjhagamaṁ. Yāvatā cakkhussa ādīnavo paññāya me so sudiṭṭho. Cakkhussāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. Yaṁ cakkhussa nissaraṇaṁ tadajjhagamaṁ. Yāvatā cakkhussa nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ. [¶11] I went in search of the ear’s … nose’s … tongue’s … body’s … mind’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of the mind’s gratification. I went in search of the mind’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of the mind’s drawback. I went in search of escape from the mind, and I found it. I’ve seen clearly with wisdom the full extent of escape from the mind. > Pali: Sotassāhaṁ, bhikkhave … ghānassāhaṁ, bhikkhave … jivhāyāhaṁ bhikkhave, assādapariyesanaṁ acariṁ. Yo jivhāya assādo tadajjhagamaṁ. Yāvatā jivhāya assādo paññāya me so sudiṭṭho. Jivhāyāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. Yo jivhāya ādīnavo tadajjhagamaṁ. Yāvatā jivhāya ādīnavo paññāya me so sudiṭṭho. Jivhāyāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. Yaṁ jivhāya nissaraṇaṁ tadajjhagamaṁ. Yāvatā jivhāya nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ …pe… manassāhaṁ, bhikkhave, assādapariyesanaṁ acariṁ. Yo manassa assādo tadajjhagamaṁ. Yāvatā manassa assādo paññāya me so sudiṭṭho. Manassāhaṁ, bhikkhave, ādīnavapariyesanaṁ acariṁ. Yo manassa ādīnavo tadajjhagamaṁ. Yāvatā manassa ādīnavo paññāya me so sudiṭṭho. Manassāhaṁ, bhikkhave, nissaraṇapariyesanaṁ acariṁ. Yaṁ manassa nissaraṇaṁ tadajjhagamaṁ. Yāvatā manassa nissaraṇaṁ, paññāya me taṁ sudiṭṭhaṁ. [¶12] As long as I didn’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening … > Pali: Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ …pe… [¶13] But when I did truly understand … > Pali: paccaññāsiṁ. [¶14] 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. [¶15] > Pali: Tatiyaṁ. [¶16] SN 35.17 · If There Were No Gratification (Interior) > Pali: SN 35.17 · Paṭhamanoceassādasutta [¶17] “Mendicants, if there were no gratification in the eye, sentient beings wouldn’t be aroused by it. But since there is gratification in the eye, sentient beings are aroused by it. If the eye had no drawback, sentient beings wouldn’t grow disillusioned with it. But since the eye has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the eye, sentient beings wouldn’t escape from it. But since there is an escape from the eye, sentient beings do escape from it. > Pali: “No cedaṁ, bhikkhave, cakkhussa assādo abhavissa, nayidaṁ sattā cakkhusmiṁ sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṁ sārajjanti. No cedaṁ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṁ sattā cakkhusmiṁ nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṁ nibbindanti. No cedaṁ, bhikkhave, cakkhussa nissaraṇaṁ abhavissa, nayidaṁ sattā cakkhusmā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṁ tasmā sattā cakkhusmā nissaranti. [¶18] If there were no gratification in the ear … nose … tongue … body … mind, sentient beings wouldn’t be aroused by it. But since there is gratification in the mind, sentient beings are aroused by it. If the mind had no drawback, sentient beings wouldn’t grow disillusioned with it. But since the mind has a drawback, sentient beings do grow disillusioned with it. If there were no escape from the mind, sentient beings wouldn’t escape from it. But since there is an escape from the mind, sentient beings do escape from it. > Pali: No cedaṁ, bhikkhave, sotassa assādo abhavissa … no cedaṁ, bhikkhave, ghānassa assādo abhavissa … no cedaṁ, bhikkhave, jivhāya assādo abhavissa, nayidaṁ sattā jivhāya sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti. No cedaṁ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṁ sattā jivhāya nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti. No cedaṁ, bhikkhave, jivhāya nissaraṇaṁ abhavissa, nayidaṁ sattā jivhāya nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṁ, tasmā sattā jivhāya nissaranti. No cedaṁ, bhikkhave, kāyassa assādo abhavissa … no cedaṁ, bhikkhave, manassa assādo abhavissa, nayidaṁ sattā manasmiṁ sārajjeyyuṁ. Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṁ sārajjanti. No cedaṁ, bhikkhave, manassa ādīnavo abhavissa, nayidaṁ sattā manasmiṁ nibbindeyyuṁ. Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṁ nibbindanti. No cedaṁ, bhikkhave, manassa nissaraṇaṁ abhavissa, nayidaṁ sattā manasmā nissareyyuṁ. Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṁ, tasmā sattā manasmā nissaranti. [¶19] As long as sentient beings don’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with mind free of boundaries. > Pali: Yāvakīvañca, bhikkhave, sattā imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññaṁsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṁsu. [¶20] But when sentient beings truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with mind free of boundaries.” > Pali: Yato ca kho, bhikkhave, sattā imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. [¶21] > Pali: Pañcamaṁ. [¶22] SN 35.19 · Taking Pleasure (Interior) > Pali: SN 35.19 · Paṭhamābhinandasutta [¶23] “Mendicants, if you take pleasure in the eye, you take pleasure in suffering. If you take pleasure in suffering, you’re not free from suffering, I say. > Pali: “Yo, bhikkhave, cakkhuṁ abhinandati, dukkhaṁ so abhinandati. Yo dukkhaṁ abhinandati, ‘aparimutto so dukkhasmā’ti vadāmi. [¶24] If you take pleasure in the ear … nose … tongue … body … mind, you take pleasure in suffering. If you take pleasure in suffering, you’re not free from suffering, I say. > Pali: Yo sotaṁ …pe… yo ghānaṁ …pe… yo jivhaṁ abhinandati, dukkhaṁ so abhinandati. Yo dukkhaṁ abhinandati, ‘aparimutto so dukkhasmā’ti vadāmi. Yo kāyaṁ …pe… yo manaṁ abhinandati, dukkhaṁ so abhinandati. Yo dukkhaṁ abhinandati, ‘aparimutto so dukkhasmā’ti vadāmi. [¶25] If you don’t take pleasure in the eye, 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, cakkhuṁ nābhinandati, dukkhaṁ so nābhinandati. Yo dukkhaṁ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi. [¶26] If you don’t take pleasure in the ear … nose … tongue … body … mind, you don’t take pleasure in suffering. If you don’t take pleasure in suffering, you’re free from suffering, I say.” > Pali: Yo sotaṁ …pe… yo ghānaṁ …pe… yo jivhaṁ nābhinandati, dukkhaṁ so nābhinandati. Yo dukkhaṁ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi. Yo kāyaṁ …pe… yo manaṁ nābhinandati, dukkhaṁ so nābhinandati. Yo dukkhaṁ nābhinandati, ‘aparimutto so dukkhasmā’ti vadāmi.” [¶27] > Pali: Sattamaṁ. [¶28] SN 35.21 · The Arising of Suffering (Interior) > Pali: SN 35.21 · Paṭhamadukkhuppādasutta [¶29] “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. > Pali: “Yo, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo sotassa …pe… yo ghānassa … yo jivhāya … yo kāyassa … yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. [¶30] 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 ca kho, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo sotassa … yo ghānassa … yo jivhāya … yo kāyassa … yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. [¶31] > Pali: Navamaṁ. [¶32] SN 35.22 · The Arising of Suffering (Exterior) > Pali: SN 35.22 · Dutiyadukkhuppādasutta [¶33] “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. > Pali: “Yo, bhikkhave, rūpānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. Yo saddānaṁ …pe… yo gandhānaṁ … yo rasānaṁ … yo phoṭṭhabbānaṁ … yo dhammānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. [¶34] 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 ca kho, bhikkhave, rūpānaṁ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo saddānaṁ …pe… yo gandhānaṁ … yo rasānaṁ … yo phoṭṭhabbānaṁ … yo dhammānaṁ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. [¶35] > Pali: Dasamaṁ. [¶36] > Pali: Yamakavaggo dutiyo. [¶37] > Pali: Tassuddānaṁ [¶38] > Pali: Sambodhena duve vuttā, Assādena apare duve; No cetena duve vuttā, Abhinandena apare duve; Uppādena duve vuttā, Vaggo tena pavuccatīti. ## 3. All · SN 35.23–35.32 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/3/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/3/#p-N [¶0] SN 35.23 · All > Pali: SN 35.23 · Sabbasutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] “Mendicants, I will teach you the all. Listen … > Pali: “Sabbaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha. [¶3] And what is the all? It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. This is called the all. > Pali: Kiñca, bhikkhave, sabbaṁ? Cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca— idaṁ vuccati, bhikkhave, sabbaṁ. [¶4] Mendicants, suppose someone was to say: ‘I’ll deny this all and describe another all.’ They’d have no grounds for that claim, they’d be stumped by questions, and, in addition, they’d get frustrated. Why is that? Because they’re out of their element.” > Pali: Yo, bhikkhave, evaṁ vadeyya: ‘ahametaṁ sabbaṁ paccakkhāya aññaṁ sabbaṁ paññāpessāmī’ti, tassa vācāvatthukamevassa; puṭṭho ca na sampāyeyya, uttariñca vighātaṁ āpajjeyya. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmin”ti. [¶5] > Pali: Paṭhamaṁ. [¶6] SN 35.24 · Giving Up > Pali: SN 35.24 · Pahānasutta [¶7] “Mendicants, I will teach you the principle for giving up the all. Listen … > Pali: “Sabbappahānāya vo, bhikkhave, dhammaṁ desessāmi. Taṁ suṇātha. [¶8] And what is the principle for giving up the all? The eye should be given up. Sights should be given up. Eye consciousness should be given up. Eye contact should be given up. The painful, pleasant, or neutral feeling that arises dependent on eye contact should also be given up. > Pali: Katamo ca, bhikkhave, sabbappahānāya dhammo? Cakkhuṁ, bhikkhave, pahātabbaṁ, rūpā pahātabbā, cakkhuviññāṇaṁ pahātabbaṁ, cakkhusamphasso pahātabbo, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ …pe… [¶9] The ear … nose … tongue … body … mind should be given up. Ideas should be given up. Mind consciousness should be given up. Mind contact should be given up. The painful, pleasant, or neutral feeling that arises dependent on mind contact should be given up. > Pali: jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṁ pahātabbaṁ, jivhāsamphasso pahātabbo, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ. Kāyo pahātabbo … mano pahātabbo, dhammā pahātabbā, manoviññāṇaṁ pahātabbaṁ, manosamphasso pahātabbo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ. [¶10] This is the principle for giving up the all.” > Pali: Ayaṁ kho, bhikkhave, sabbappahānāya dhammo”ti. [¶11] > Pali: Dutiyaṁ. [¶12] SN 35.25 · Giving Up By Direct Knowledge and Complete Understanding > Pali: SN 35.25 · Abhiññāpariññāpahānasutta [¶13] “Mendicants, I will teach you the principle for giving up the all by direct knowledge and complete understanding. Listen … > Pali: “Sabbaṁ abhiññā pariññā pahānāya vo, bhikkhave, dhammaṁ desessāmi. Taṁ suṇātha. [¶14] And what is the principle for giving up the all by direct knowledge and complete understanding? The eye should be given up by direct knowledge and complete understanding. Sights should be given up by direct knowledge and complete understanding. Eye consciousness should be given up by direct knowledge and complete understanding. Eye contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises dependent on eye contact should be given up by direct knowledge and complete understanding. > Pali: Katamo ca, bhikkhave, sabbaṁ abhiññā pariññā pahānāya dhammo? Cakkhuṁ, bhikkhave, abhiññā pariññā pahātabbaṁ, rūpā abhiññā pariññā pahātabbā, cakkhuviññāṇaṁ abhiññā pariññā pahātabbaṁ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ …pe… [¶15] The ear … nose … tongue … body … mind should be given up by direct knowledge and complete understanding. Ideas should be given up by direct knowledge and complete understanding. Mind consciousness should be given up by direct knowledge and complete understanding. Mind contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises dependent on mind contact should be given up by direct knowledge and complete understanding. > Pali: jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṁ abhiññā pariññā pahātabbaṁ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ. Kāyo abhiññā pariññā pahātabbo … mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṁ abhiññā pariññā pahātabbaṁ, manosamphasso abhiññā pariññā pahātabbo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhiññā pariññā pahātabbaṁ. [¶16] This is the principle for giving up the all by direct knowledge and complete understanding.” > Pali: Ayaṁ kho, bhikkhave, sabbaṁ abhiññā pariññā pahānāya dhammo”ti. [¶17] > Pali: Tatiyaṁ. [¶18] SN 35.26 · Without Completely Understanding (1st) > Pali: SN 35.26 · Paṭhamaaparijānanasutta [¶19] “Mendicants, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering. And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering? > Pali: “Sabbaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya? [¶20] Without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering. Without directly knowing and completely understanding sights … eye consciousness … eye contact … painful, pleasant, or neutral feeling that arises dependent on eye contact, without dispassion for it and giving it up, you can’t end suffering. > Pali: Cakkhuṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Rūpe anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Cakkhuviññāṇaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Cakkhusamphassaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya …pe… [¶21] Without directly knowing and completely understanding the ear … the nose … the tongue … the body … the mind, without dispassion for it and giving it up, you can’t end suffering. Without directly knowing and completely understanding ideas … mind consciousness … mind contact … painful, pleasant, or neutral feeling that arises dependent on mind contact, without dispassion for it and giving it up, you can’t end suffering. > Pali: jivhaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Rase …pe… jivhāviññāṇaṁ …pe… jivhāsamphassaṁ …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Kāyaṁ …pe… manaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Dhamme …pe… manoviññāṇaṁ …pe… manosamphassaṁ …pe… yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. [¶22] This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering. > Pali: Idaṁ kho, bhikkhave, sabbaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. [¶23] By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering. And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering? > Pali: Sabbañca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya? [¶24] By directly knowing and completely understanding the eye … the ear … the nose … the tongue … the body … the mind, having dispassion for it and giving it up, you can end suffering. By directly knowing and completely understanding ideas … mind consciousness … mind contact … painful, pleasant, or neutral feeling that arises dependent on mind contact, having dispassion for it and giving it up, you can end suffering. > Pali: Cakkhuṁ, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Rūpe abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Cakkhuviññāṇaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Cakkhusamphassaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya …pe… jivhaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Rase …pe… jivhāviññāṇaṁ …pe… jivhāsamphassaṁ …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Kāyaṁ …pe… manaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Dhamme …pe… manoviññāṇaṁ …pe… manosamphassaṁ …pe… yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. [¶25] This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.” > Pali: Idaṁ kho, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. [¶26] > Pali: Catutthaṁ. [¶27] SN 35.27 · Without Completely Understanding (2nd) > Pali: SN 35.27 · Dutiyaaparijānanasutta [¶28] “Mendicants, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering. And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering? > Pali: “Sabbaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya? [¶29] The eye, sights, eye consciousness, and things knowable by eye consciousness. > Pali: Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṁ, ye ca cakkhuviññāṇaviññātabbā dhammā …pe… [¶30] The ear … nose … tongue … body … > Pali: yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṁ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṁ, ye ca kāyaviññāṇaviññātabbā dhammā; [¶31] The mind, ideas, mind consciousness, and things knowable by mind consciousness. > Pali: yo ca mano, ye ca dhammā, yañca manoviññāṇaṁ, ye ca manoviññāṇaviññātabbā dhammā— [¶32] This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering. > Pali: idaṁ kho, bhikkhave, sabbaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. [¶33] By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering. And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering? > Pali: Sabbaṁ, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya? [¶34] The eye, sights, eye consciousness, and things knowable by eye consciousness. > Pali: Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṁ, ye ca cakkhuviññāṇaviññātabbā dhammā …pe… [¶35] The ear … nose … tongue … body … > Pali: yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṁ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṁ, ye ca kāyaviññāṇaviññātabbā dhammā; [¶36] The mind, ideas, mind consciousness, and things knowable by mind consciousness. > Pali: yo ca mano, ye ca dhammā, yañca manoviññāṇaṁ, ye ca manoviññāṇaviññātabbā dhammā— [¶37] This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.” > Pali: idaṁ kho, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. [¶38] > Pali: Pañcamaṁ. [¶39] SN 35.28 · Burning > Pali: SN 35.28 · Ādittasutta [¶40] At one time the Buddha was staying near Gayā on Gayā Head together with a thousand mendicants. There the Buddha addressed the mendicants: > Pali: Ekaṁ samayaṁ bhagavā gayāyaṁ viharati gayāsīse saddhiṁ bhikkhusahassena. Tatra kho bhagavā bhikkhū āmantesi: [¶41] “Mendicants, all is burning. And what is the all that is burning? > Pali: “sabbaṁ, bhikkhave, ādittaṁ. Kiñca, bhikkhave, sabbaṁ ādittaṁ? [¶42] The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises dependent on eye contact is also burning. Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress. > Pali: Cakkhu, bhikkhave, ādittaṁ, rūpā ādittā, cakkhuviññāṇaṁ ādittaṁ, cakkhusamphasso āditto. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. Kena ādittaṁ? ‘Rāgagginā, dosagginā, mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi …pe… [¶43] The ear … nose … tongue … body … > Pali: jivhā ādittā, rasā ādittā, jivhāviññāṇaṁ ādittaṁ, jivhāsamphasso āditto. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. Kena ādittaṁ? ‘Rāgagginā, dosagginā, mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi …pe… [¶44] The mind is burning. Ideas are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises dependent on mind contact is also burning. Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress, I say. > Pali: mano āditto, dhammā ādittā, manoviññāṇaṁ ādittaṁ, manosamphasso āditto. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. Kena ādittaṁ? ‘Rāgagginā, dosagginā, mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi. [¶45] Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… [¶46] They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises dependent on mind contact. > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. [¶47] Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶48] 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. [¶49] That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the minds of the thousand mendicants were freed from defilements by not grasping. > Pali: Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinanduṁ. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṁsūti. [¶50] > Pali: Chaṭṭhaṁ. [¶51] SN 35.29 · Overcome > Pali: SN 35.29 · Addhabhūtasutta [¶52] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. There the Buddha addressed the mendicants: > Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi: [¶53] “Mendicants, all is overcome. And what is the all that is overcome? > Pali: “sabbaṁ, bhikkhave, addhabhūtaṁ. Kiñca, bhikkhave, sabbaṁ addhabhūtaṁ? [¶54] The eye is overcome. Sights are overcome. Eye consciousness is overcome. Eye contact is overcome. The painful, pleasant, or neutral feeling that arises dependent on eye contact is also overcome. Overcome by what? Overcome by the fires of greed, hate, and delusion. Overcome by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say. > Pali: Cakkhu, bhikkhave, addhabhūtaṁ, rūpā addhabhūtā, cakkhuviññāṇaṁ addhabhūtaṁ, cakkhusamphasso addhabhūto, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ. Kena addhabhūtaṁ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi …pe… [¶55] The ear … nose … tongue … body … mind is overcome. Ideas are overcome. Mind consciousness is overcome. Mind contact is overcome. The painful, pleasant, or neutral feeling that arises dependent on mind contact is also overcome. Overcome by what? Overcome by greed, hate, and delusion. Overcome by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say. > Pali: jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṁ addhabhūtaṁ, jivhāsamphasso addhabhūto, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ. Kena addhabhūtaṁ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi. Kāyo addhabhūto …pe… mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṁ addhabhūtaṁ, manosamphasso addhabhūto, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ. Kena addhabhūtaṁ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi. [¶56] Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe… [¶57] They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises dependent on mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. Nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, [¶58] 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. [¶59] > Pali: Sattamaṁ. [¶60] SN 35.30 · The Practice Fit for Uprooting > Pali: SN 35.30 · Samugghātasāruppasutta [¶61] “Mendicants, I will teach you the practice fit for uprooting all conceiving. Listen and apply your mind well, I will speak. … > Pali: “Sabbamaññitasamugghātasāruppaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmīti. [¶62] And what is the practice fit for uprooting all conceiving? > Pali: Katamā ca sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā? [¶63] It’s when a mendicant does not conceive anything to be the eye, does not conceive it in the eye, does not conceive it as the eye, and does not conceive that ‘the eye is mine.’ They don’t conceive anything to be sights, they don’t conceive it in sights, they don’t conceive it as sights, and they don’t conceive that ‘sights are mine.’ They don’t conceive eye consciousness … eye contact … They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on eye contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ > Pali: Idha, bhikkhave, bhikkhu cakkhuṁ na maññati, cakkhusmiṁ na maññati, cakkhuto na maññati, cakkhuṁ meti na maññati. Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati. Cakkhuviññāṇaṁ na maññati, cakkhuviññāṇasmiṁ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṁ meti na maññati. Cakkhusamphassaṁ na maññati, cakkhusamphassasmiṁ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati …pe… [¶64] They don’t conceive anything to be the ear … nose … tongue … body … mind … They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on mind contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ > Pali: jivhaṁ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati. Jivhāviññāṇaṁ na maññati, jivhāviññāṇasmiṁ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṁ meti na maññati. Jivhāsamphassaṁ na maññati, jivhāsamphassasmiṁ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati …pe… manaṁ na maññati, manasmiṁ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati. Manoviññāṇaṁ na maññati, manoviññāṇasmiṁ na maññati, manoviññāṇato na maññati, manoviññāṇaṁ meti na maññati. Manosamphassaṁ na maññati, manosamphassasmiṁ na maññati, manosamphassato na maññati, manosamphasso meti na maññati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. [¶65] They don’t conceive anything to be all, they don’t conceive it in all, they don’t conceive it as all, and they don’t conceive that ‘all is mine.’ Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. > Pali: Sabbaṁ na maññati, sabbasmiṁ na maññati, sabbato na maññati, sabbaṁ meti na maññati. So evaṁ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. [¶66] 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. [¶67] This is the practice fit for uprooting all conceiving.” > Pali: Ayaṁ kho sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā”ti. [¶68] > Pali: Aṭṭhamaṁ. [¶69] SN 35.31 · The Practice Conducive to Uprooting (1st) > Pali: SN 35.31 · Paṭhamasamugghātasappāyasutta [¶70] “Mendicants, I will teach you the practice that’s conducive to uprooting all conceiving. Listen … > Pali: “Sabbamaññitasamugghātasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha. [¶71] And what is the practice that’s conducive to uprooting all conceiving? It’s when a mendicant does not conceive anything to be the eye, does not conceive it in the eye, does not conceive it as the eye, and does not conceive that ‘the eye is mine.’ They don’t conceive anything to be sights … eye consciousness … eye contact. And they don’t conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on eye contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ > Pali: Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṁ na maññati, cakkhusmiṁ na maññati, cakkhuto na maññati, cakkhuṁ meti na maññati. Rūpe na maññati …pe… cakkhuviññāṇaṁ na maññati, cakkhusamphassaṁ na maññati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. [¶72] For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else. > Pali: Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati …pe… [¶73] They don’t conceive anything to be the ear … nose … tongue … body … mind … They don’t conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on mind contact. They don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ > Pali: jivhaṁ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati …pe… jivhāviññāṇaṁ na maññati, jivhāsamphassaṁ na maññati. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati …pe… manaṁ na maññati, manasmiṁ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati …pe… manoviññāṇaṁ na maññati, manosamphassaṁ na maññati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. [¶74] For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else. > Pali: Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati. [¶75] As far as the aggregates, elements, and sense fields extend, they don’t conceive anything to be that, they don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. > Pali: Yāvatā, bhikkhave, khandhadhātuāyatanaṁ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṁ meti na maññati. So evaṁ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. [¶76] 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. [¶77] This is the practice that’s conducive to uprooting all conceiving.” > Pali: Ayaṁ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti. [¶78] > Pali: Navamaṁ. [¶79] SN 35.32 · The Practice Conducive to Uprooting (2nd) > Pali: SN 35.32 · Dutiyasamugghātasappāyasutta [¶80] “Mendicants, I will teach you the practice that’s conducive to uprooting all conceiving. Listen … > Pali: “Sabbamaññitasamugghātasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha. [¶81] And what is the practice that’s conducive to uprooting all conceiving? > Pali: Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? [¶82] What do you think, mendicants? Is the eye permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶83] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶84] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶85] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶86] “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? [¶87] “No, sir.” > Pali: “No hetaṁ bhante”. [¶88] “Are sights … eye consciousness … eye contact … > Pali: “Rūpā …pe… cakkhuviññāṇaṁ … cakkhusamphasso nicco vā anicco vā”ti? [¶89] > Pali: “Anicco, bhante” …pe…. [¶90] The pleasant, painful, or neutral feeling that arises dependent on eye contact: is that permanent or impermanent?” > Pali: “Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶91] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶92] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶93] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶94] “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? [¶95] “No, sir.” … > Pali: “No hetaṁ, bhante” …pe…. [¶96] “Is the ear … nose … tongue … > Pali: “Jivhā niccā vā aniccā vā”ti? [¶97] > Pali: “Aniccā, bhante” …pe…. [¶98] > Pali: “Rasā … jivhāviññāṇaṁ … jivhāsamphasso …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶99] > Pali: “Aniccaṁ, bhante” …pe… [¶100] body … mind … > Pali: dhammā … manoviññāṇaṁ … manosamphasso nicco vā anicco vā”ti? [¶101] > Pali: “Anicco, bhante”. [¶102] The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?” > Pali: “Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶103] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶104] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶105] “Suffering, sir.” > Pali: “Dukkhaṁ bhante”. [¶106] “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? [¶107] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶108] “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. > Pali: “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… [¶109] They grow disillusioned with the ear … nose … tongue … body … They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on mind contact. > Pali: jivhāyapi nibbindati, rasesupi …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…. Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. [¶110] Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶111] 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.’ This is the practice that’s conducive to uprooting all conceiving.” > Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Ayaṁ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti. [¶112] > Pali: Dasamaṁ. [¶113] > Pali: Sabbavaggo tatiyo. [¶114] > Pali: Tassuddānaṁ [¶115] > Pali: Sabbañca dvepi pahānā, parijānāpare duve; Ādittaṁ addhabhūtañca, sāruppā dve ca sappāyā; Vaggo tena pavuccatīti. ## 4. Ten on Liable to Be Reborn, Etc. · SN 35.33 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/4/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/4/#p-N [¶0] SN 35.33 > Pali: SN 35.33 [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] > Pali: Tatra kho …pe… [¶3] “Mendicants, all is liable to be reborn. And what is the all that is liable to be reborn? The eye, sights, eye consciousness, and eye contact are liable to be reborn. And the pleasant, painful, or neutral feeling that arises dependent on eye contact is also liable to be reborn. > Pali: “sabbaṁ, bhikkhave, jātidhammaṁ. Kiñca, bhikkhave, sabbaṁ jātidhammaṁ? Cakkhu, bhikkhave, jātidhammaṁ. Rūpā … cakkhuviññāṇaṁ … cakkhusamphasso jātidhammo. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ …pe… [¶4] The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are liable to be reborn. And the pleasant, painful, or neutral feeling that arises dependent on mind contact is also liable to be reborn. > Pali: jivhā … rasā … jivhāviññāṇaṁ … jivhāsamphasso … yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ. Kāyo …pe… mano jātidhammo, dhammā jātidhammā, manoviññāṇaṁ jātidhammaṁ, manosamphasso jātidhammo. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jātidhammaṁ. [¶5] Seeing this a learned noble disciple grows disillusioned … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi … cakkhuviññāṇepi … cakkhusamphassepi …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶6] > Pali: Paṭhamaṁ. ## 5. Nine on Impermanence, Etc. · SN 35.43–35.51 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/5/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/5/#p-N [¶0] SN 35.43 > Pali: SN 35.43 [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] > Pali: Tatra kho …pe… [¶3] “Mendicants, all is impermanent. And what is the all that is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent. And the pleasant, painful, or neutral feeling that arises dependent on eye contact is also impermanent. > Pali: “sabbaṁ, bhikkhave, aniccaṁ. Kiñca, bhikkhave, sabbaṁ aniccaṁ? Cakkhu, bhikkhave, aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ aniccaṁ, cakkhusamphasso anicco. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ …pe… [¶4] The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are impermanent. The painful, pleasant, or neutral feeling that arises dependent on mind contact is also impermanent. > Pali: jivhā aniccā, rasā aniccā, jivhāviññāṇaṁ aniccaṁ, jivhāsamphasso anicco. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Kāyo anicco …pe… mano anicco, dhammā aniccā, manoviññāṇaṁ aniccaṁ, manosamphasso anicco. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. [¶5] Seeing this, a learned noble disciple grows disillusioned … > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi 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 35.44 > Pali: SN 35.44 [¶9] “Mendicants, all is suffering. …” > Pali: “Sabbaṁ, bhikkhave, dukkhaṁ …pe…. [¶10] > Pali: Dutiyaṁ. [¶11] SN 35.45 > Pali: SN 35.45 [¶12] “Mendicants, all is not-self. …” > Pali: “Sabbaṁ, bhikkhave, anattā …pe…. [¶13] > Pali: Tatiyaṁ. [¶14] SN 35.46 > Pali: SN 35.46 [¶15] “Mendicants, all is to be directly known. …” > Pali: “Sabbaṁ, bhikkhave, abhiññeyyaṁ …pe…. [¶16] > Pali: Catutthaṁ. [¶17] SN 35.47 > Pali: SN 35.47 [¶18] “Mendicants, all is to be completely understood. …” > Pali: “Sabbaṁ, bhikkhave, pariññeyyaṁ …pe…. [¶19] > Pali: Pañcamaṁ. [¶20] SN 35.48 > Pali: SN 35.48 [¶21] “Mendicants, all is to be given up. …” > Pali: “Sabbaṁ, bhikkhave, pahātabbaṁ …pe…. [¶22] > Pali: Chaṭṭhaṁ. [¶23] SN 35.49 > Pali: SN 35.49 [¶24] “Mendicants, all is to be realized. …” > Pali: “Sabbaṁ, bhikkhave, sacchikātabbaṁ …pe…. [¶25] > Pali: Sattamaṁ. [¶26] SN 35.50 > Pali: SN 35.50 [¶27] “Mendicants, all is to be directly known and completely understood. …” > Pali: “Sabbaṁ, bhikkhave, abhiññāpariññeyyaṁ …pe…. [¶28] > Pali: Aṭṭhamaṁ. [¶29] SN 35.51 > Pali: SN 35.51 [¶30] “Mendicants, all is harried. …” > Pali: “Sabbaṁ, bhikkhave, upaddutaṁ …pe…. [¶31] > Pali: Navamaṁ. ## 6. Ignorance · SN 35.53–35.62 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/6/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/6/#p-N [¶0] SN 35.53 · Giving Up Ignorance > Pali: SN 35.53 · Avijjāpahānasutta [¶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 bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: [¶3] “Sir, how does one know and see so as to give up ignorance and give rise to knowledge?” > Pali: “kathaṁ nu kho, bhante, jānato kathaṁ passato avijjā pahīyati, vijjā uppajjatī”ti? [¶4] “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on eye contact as impermanent, ignorance is given up and knowledge arises. > Pali: “Cakkhuṁ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Cakkhuviññāṇaṁ … cakkhusamphassaṁ … yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. [¶5] Knowing and seeing the ear … nose … tongue … body … > Pali: Sotaṁ … ghānaṁ … jivhaṁ … kāyaṁ … [¶6] Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as impermanent, ignorance is given up and knowledge arises. > Pali: manaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṁ … manosamphassaṁ … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. [¶7] That’s how to know and see so as to give up ignorance and give rise to knowledge.” > Pali: Evaṁ kho, bhikkhu, jānato evaṁ passato avijjā pahīyati, vijjā uppajjatī”ti. [¶8] > Pali: Paṭhamaṁ. [¶9] SN 35.56 · Giving Up Defilements > Pali: SN 35.56 · Āsavapahānasutta [¶10] “Sir, how does one know and see so that the defilements are given up?” … > Pali: “Kathaṁ nu kho, bhante, jānato, kathaṁ passato āsavā pahīyantī”ti …pe…. [¶11] > Pali: Catutthaṁ. [¶12] SN 35.57 · Uprooting Defilements > Pali: SN 35.57 · Āsavasamugghātasutta [¶13] “Sir, how does one know and see so that the defilements are uprooted?” … > Pali: “Kathaṁ nu kho, bhante, jānato, kathaṁ passato āsavā samugghātaṁ gacchantī”ti …pe…. [¶14] > Pali: Pañcamaṁ. [¶15] SN 35.58 · Giving Up Tendencies > Pali: SN 35.58 · Anusayapahānasutta [¶16] “Sir, how does one know and see so that the underlying tendencies are given up?” … > Pali: “Kathaṁ nu kho …pe… anusayā pahīyantī”ti …pe…. [¶17] > Pali: Chaṭṭhaṁ. [¶18] SN 35.60 · The Complete Understanding of All Grasping > Pali: SN 35.60 · Sabbupādānapariññāsutta [¶19] “Mendicants, I will teach you the principle for the complete understanding of all grasping. Listen … > Pali: “Sabbupādānapariññāya vo, bhikkhave, dhammaṁ desessāmi. Taṁ suṇātha. [¶20] And what is the principle for the complete understanding of all grasping? > Pali: Katamo ca, bhikkhave, sabbupādānapariññāya dhammo? [¶21] Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. > Pali: Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā. [¶22] Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely understood grasping.’ > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṁ me upādānan’ti pajānāti. [¶23] Ear consciousness arises dependent on the ear and sounds. … > Pali: Sotañca paṭicca sadde ca uppajjati … [¶24] Nose consciousness arises dependent on the nose and smells. … > Pali: ghānañca paṭicca gandhe ca … [¶25] Tongue consciousness arises dependent on the tongue and tastes. … > Pali: jivhañca paṭicca rase ca … [¶26] Body consciousness arises dependent on the body and touches. … > Pali: kāyañca paṭicca phoṭṭhabbe ca … [¶27] Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. > Pali: manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā. [¶28] Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely understood grasping.’ > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṁ me upādānan’ti pajānāti. [¶29] This is the principle for the complete understanding of all grasping.” > Pali: Ayaṁ kho, bhikkhave, sabbupādānapariññāya dhammo”ti. [¶30] > Pali: Aṭṭhamaṁ. [¶31] SN 35.61 · The Depletion of All Fuel for Grasping (1st) > Pali: SN 35.61 · Paṭhamasabbupādānapariyādānasutta [¶32] “Mendicants, I will teach you the principle for depleting all fuel for grasping. Listen … > Pali: “Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi. Taṁ suṇātha. [¶33] And what is the principle for depleting all fuel for grasping? > Pali: Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo? [¶34] Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. > Pali: Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā. [¶35] Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely depleted fuel for grasping.’ > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṁ me upādānan’ti pajānāti …pe… [¶36] Ear … nose … tongue … body … > Pali: jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… [¶37] Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. > Pali: manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā. [¶38] Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely depleted fuel for grasping.’ > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṁ me upādānan’ti pajānāti. [¶39] This is the principle for depleting all fuel for grasping.” > Pali: Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti. [¶40] > Pali: Navamaṁ. [¶41] SN 35.62 · The Depletion of All Fuel for Grasping (2nd) > Pali: SN 35.62 · Dutiyasabbupādānapariyādānasutta [¶42] “Mendicants, I will teach you the principle for depleting all fuel for grasping. Listen … > Pali: “Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi. Taṁ suṇātha. [¶43] And what is the principle for depleting all fuel for grasping? > Pali: Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo? [¶44] What do you think, mendicants? Is the eye permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶45] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶46] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶47] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶48] “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? [¶49] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶50] “Sights … eye consciousness … eye contact … > Pali: “Rūpā …pe… cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe…. “Cakkhusamphasso nicco vā anicco vā”ti? [¶51] > Pali: “Anicco, bhante” …pe…. [¶52] The pleasant, painful, or neutral feeling that arises dependent on eye contact: is that permanent or impermanent?” > Pali: “Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶53] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante” …pe…. [¶54] “Ear … nose … tongue … body … mind … ideas … mind consciousness … mind contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?” > Pali: “Sotaṁ … ghānaṁ … jivhā … kāyo … mano … dhammā … manoviññāṇaṁ … manosamphasso … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi niccaṁ vā aniccaṁ vā”ti? [¶55] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶56] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶57] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶58] “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? [¶59] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶60] “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. > Pali: “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe… [¶61] They grow disillusioned with the ear … nose … tongue … body … > Pali: jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati …pe… [¶62] They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶63] 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. [¶64] This is the principle for depleting all fuel for grasping.” > Pali: Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti. [¶65] > Pali: Dasamaṁ. [¶66] > Pali: Avijjāvaggo paṭhamo. [¶67] > Pali: Tassuddānaṁ [¶68] > Pali: Avijjā saṁyojanā dve, āsavena duve vuttā; Anusayā apare dve, pariññā dve pariyādinnaṁ; Vaggo tena pavuccatīti. ## 7. With Migajāla · SN 35.63–35.73 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/7/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/7/#p-N [¶0] SN 35.63 · With Migajāla (1st) > Pali: SN 35.63 · Paṭhamamigajālasutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] Then Venerable Migajāla went up to the Buddha … and said to him: > Pali: Atha kho āyasmā migajālo yena bhagavā …pe… ekamantaṁ nisinno kho āyasmā migajālo bhagavantaṁ etadavoca: [¶3] “Sir, they speak of one who lives alone. How is one who lives alone defined? And how is living with a partner defined?” > Pali: “‘ekavihārī, ekavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ekavihārī hoti, kittāvatā ca pana sadutiyavihārī hotī”ti? [¶4] “Migajāla, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. When there’s relishing there’s lust. When there’s lust there is yoking. A mendicant who is fettered by relishing is said to live with a partner. > Pali: “Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandiyā sati sārāgo hoti; sārāge sati saṁyogo hoti. Nandisaṁyojanasaṁyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. [¶5] There are sounds … smells … tastes … touches … > Pali: …pe… [¶6] There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. When there’s relishing there’s lust. When there’s lust there is yoking. A mendicant who is fettered by relishing is said to live with a partner. > Pali: Santi kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandiyā sati sārāgo hoti; sārāge sati saṁyogo hoti. Nandisaṁyojanasaṁyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. [¶7] A mendicant who lives like this is said to live with a partner, even if they frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat. Why is that? For craving is their partner, and they haven’t given it up. That’s why they’re said to live with a partner. > Pali: Evaṁvihārī ca, migajāla, bhikkhu kiñcāpi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni; atha kho sadutiyavihārīti vuccati. Taṁ kissa hetu? Taṇhā hissa dutiyā, sāssa appahīnā. Tasmā ‘sadutiyavihārī’ti vuccati. [¶8] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When there’s no relishing there’s no lust. When there’s no lust there’s no yoking. A mendicant who is not fettered by relishing is said to live alone. > Pali: Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṁyogo na hoti. Nandisaṁyojanavisaṁyutto kho, migajāla, bhikkhu ekavihārīti vuccati …pe… [¶9] There are sounds … smells … tastes … touches … > Pali: santi ca kho, migajāla, jivhāviññeyyā rasā …pe… [¶10] There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When there’s no relishing there’s no lust. When there’s no lust there’s no yoking. > Pali: santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṁyogo na hoti. [¶11] A mendicant who is not fettered by relishing is said to live alone. A mendicant who lives like this is said to live alone, even if they live within a village crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples. Why is that? For craving is their partner, and they have given it up. That’s why they’re said to live alone.” > Pali: Nandisaṁyojanavippayutto kho, migajāla, bhikkhu ekavihārīti vuccati. Evaṁvihārī ca, migajāla, bhikkhu kiñcāpi gāmante viharati ākiṇṇo bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Atha kho ekavihārīti vuccati. Taṁ kissa hetu? Taṇhā hissa dutiyā, sāssa pahīnā. Tasmā ‘ekavihārī’ti vuccatī”ti. [¶12] > Pali: Paṭhamaṁ. [¶13] SN 35.64 · With Migajāla (2nd) > Pali: SN 35.64 · Dutiyamigajālasutta [¶14] Then Venerable Migajāla went up to the Buddha … and said to him: > Pali: Atha kho āyasmā migajālo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā migajālo bhagavantaṁ etadavoca: [¶15] “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. [¶16] “Migajāla, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keep clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say. > Pali: “Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandisamudayā dukkhasamudayo, migajālāti vadāmi …pe… [¶17] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say. > Pali: santi ca kho, migajāla, jivhāviññeyyā rasā …pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandisamudayā dukkhasamudayo, migajālāti vadāmi. [¶18] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say. > Pali: Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmi …pe… [¶19] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say.” > Pali: santi ca kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā …pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmī”ti. [¶20] And then Venerable Migajāla 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 āyasmā migajālo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. [¶21] Then Migajāla, 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 āyasmā migajālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharato nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. [¶22] 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 Migajāla became one of the perfected. > Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā migajālo arahataṁ ahosīti. [¶23] > Pali: Dutiyaṁ. [¶24] SN 35.65 · Samiddhi’s Question About Māra > Pali: SN 35.65 · Paṭhamasamiddhimārapañhāsutta [¶25] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Venerable Samiddhi went up to the Buddha … and said to him: > Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā samiddhi yena bhagavā …pe… bhagavantaṁ etadavoca: [¶26] “Sir, they speak of this thing called ‘Māra’. How do we define Māra or what is known as Māra?” > Pali: “‘māro, māro’ti, bhante, vuccati. Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā”ti? [¶27] “Samiddhi, where there is the eye, sights, eye consciousness, and things knowable by eye consciousness, there is Māra or what is known as Māra. > Pali: “Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṁ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. [¶28] Where there is the ear, sounds, ear consciousness, and things knowable by ear consciousness, there is Māra or what is known as Māra. > Pali: Atthi sotaṁ, atthi saddā, atthi sotaviññāṇaṁ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. [¶29] Where there is the nose, smells, nose consciousness, and things knowable by nose consciousness, there is Māra or what is known as Māra. > Pali: Atthi ghānaṁ, atthi gandhā, atthi ghānaviññāṇaṁ, atthi ghānaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. [¶30] Where there is the tongue, tastes, tongue consciousness, and things knowable by tongue consciousness, there is Māra or what is known as Māra. > Pali: Atthi jivhā, atthi rasā, atthi jivhāviññāṇaṁ, atthi jivhāviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. [¶31] Where there is the body, touches, body consciousness, and things knowable by body consciousness, there is Māra or what is known as Māra. > Pali: Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṁ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. [¶32] Where there is the mind, ideas, mind consciousness, and things knowable by mind consciousness, there is Māra or what is known as Māra. > Pali: Atthi mano, atthi dhammā, atthi manoviññāṇaṁ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. [¶33] Where there is no eye, no sights, no eye consciousness, and no things knowable by eye consciousness, there is no Māra or what is known as Māra. > Pali: Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṁ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. [¶34] Where there is no ear … no nose … no tongue … no body … > Pali: Natthi sotaṁ …pe… natthi ghānaṁ …pe… natthi jivhā, natthi rasā, natthi jivhāviññāṇaṁ, natthi jivhāviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. Natthi kāyo …pe…. [¶35] Where there is no mind, no ideas, no mind consciousness, and no things knowable by mind consciousness, there is no Māra or what is known as Māra.” > Pali: Natthi mano, natthi dhammā, natthi manoviññāṇaṁ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā”ti. [¶36] > Pali: Tatiyaṁ. [¶37] SN 35.66 · Samiddhi’s Question About a Sentient Being > Pali: SN 35.66 · Samiddhisattapañhāsutta [¶38] “Sir, they speak of this thing called a ‘sentient being’. How do we define a sentient being or what is known as a sentient being?” … > Pali: “‘Satto, satto’ti, bhante, vuccati. Kittāvatā nu kho, bhante, satto vā assa sattapaññatti vā”ti …pe…. [¶39] > Pali: Catutthaṁ. [¶40] SN 35.67 · Samiddhi’s Question About Suffering > Pali: SN 35.67 · Samiddhidukkhapañhāsutta [¶41] “Sir, they speak of this thing called ‘suffering’. How do we define suffering or what is known as suffering?” … > Pali: “‘Dukkhaṁ, dukkhan’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dukkhaṁ vā assa dukkhapaññatti vā”ti …pe…. [¶42] > Pali: Pañcamaṁ. [¶43] SN 35.68 · Samiddhi’s Question About the World > Pali: SN 35.68 · Samiddhilokapañhāsutta [¶44] “Sir, they speak of this thing called ‘the world’. How do we define the world or what is known as the world?” > Pali: “‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā”ti? [¶45] “Samiddhi, where there is the eye, sights, eye consciousness, and things knowable by eye consciousness, there is the world or what is known as the world. Where there is the ear … nose … tongue … body … Where there is the mind, ideas, mind consciousness, and things knowable by mind consciousness, there is the world or what is known as the world. > Pali: “Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṁ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti …pe… atthi jivhā …pe… atthi mano, atthi dhammā, atthi manoviññāṇaṁ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vā. [¶46] Where there is no eye, no sights, no eye consciousness, and no things knowable by eye consciousness, there is no world or what is known as the world. Where there is no ear … nose … tongue … body … Where there is no mind, no ideas, no mind consciousness, and no things knowable by mind consciousness, there is no world or what is known as the world.” > Pali: Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṁ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā …pe… natthi jivhā …pe… natthi mano, natthi dhammā, natthi manoviññāṇaṁ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā”ti. [¶47] > Pali: Chaṭṭhaṁ. [¶48] SN 35.69 · Upasena and the Viper > Pali: SN 35.69 · Upasenaāsīvisasutta [¶49] At one time the venerables Sāriputta and Upasena were staying near Rājagaha in the Cool Grove, under the Cobra’s Hood Grotto. Now at that time a viper fell on Upasena’s body. He addressed the mendicants, “Come, reverends, lift this body onto a cot and carry it outside before it’s scattered right here like a handful of hay.” > Pali: Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca upaseno rājagahe viharanti sītavane sappasoṇḍikapabbhāre. Tena kho pana samayena āyasmato upasenassa kāye āsīviso patito hoti. Atha kho āyasmā upaseno bhikkhū āmantesi: “etha me, āvuso, imaṁ kāyaṁ mañcakaṁ āropetvā bahiddhā nīharatha. Purāyaṁ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī”ti. [¶50] When he said this, Sāriputta said to him, “But we don’t see any impairment in your body or deterioration of your faculties. Yet you say: ‘Come, reverends, lift this body onto a cot and carry it outside before it’s scattered right here like a handful of hay.’” > Pali: Evaṁ vutte, āyasmā sāriputto āyasmantaṁ upasenaṁ etadavoca: “na kho pana mayaṁ passāma āyasmato upasenassa kāyassa vā aññathattaṁ indriyānaṁ vā vipariṇāmaṁ. Atha ca panāyasmā upaseno evamāha: ‘etha me, āvuso, imaṁ kāyaṁ mañcakaṁ āropetvā bahiddhā nīharatha. Purāyaṁ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī’”ti. [¶51] “Reverend Sāriputta, there may be an impairment in body or deterioration of faculties for someone who thinks: ‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear … nose … tongue … body …’ Or ‘I am the mind’ or ‘the mind is mine.’ > Pali: “Yassa nūna, āvuso sāriputta, evamassa: ‘ahaṁ cakkhūti vā mama cakkhūti vā …pe… ahaṁ jivhāti vā mama jivhāti vā … ahaṁ manoti vā mama mano’ti vā. Tassa, āvuso sāriputta, siyā kāyassa vā aññathattaṁ indriyānaṁ vā vipariṇāmo. [¶52] But I don’t think like that. So why would there be an impairment in my body or deterioration of my faculties?” > Pali: Mayhañca kho, āvuso sāriputta, na evaṁ hoti: ‘ahaṁ cakkhūti vā mama cakkhūti vā …pe… ahaṁ jivhāti vā mama jivhāti vā …pe… ahaṁ manoti vā mama manoti vā’. Tassa mayhañca kho, āvuso sāriputta, kiṁ kāyassa vā aññathattaṁ bhavissati, indriyānaṁ vā vipariṇāmo”ti. [¶53] “That must be because Venerable Upasena has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. > Pali: Tathā hi panāyasmato upasenassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayo susamūhato. [¶54] That’s why it doesn’t occur to you: ‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear … nose … tongue … body …’ Or ‘I am the mind’ or ‘the mind is mine.’” > Pali: Tasmā āyasmato upasenassa na evaṁ hoti: “‘ahaṁ cakkhūti vā mama cakkhūti vā …pe… ahaṁ jivhāti vā mama jivhāti vā …pe… ahaṁ manoti vā mama mano’ti vā”ti. [¶55] Then those mendicants lifted Upasena’s body onto a cot and carried it outside. And his body was scattered right there like a handful of hay. > Pali: Atha kho te bhikkhū āyasmato upasenassa kāyaṁ mañcakaṁ āropetvā bahiddhā nīhariṁsu. Atha kho āyasmato upasenassa kāyo tattheva vikiri; seyyathāpi bhusamuṭṭhīti. [¶56] > Pali: Sattamaṁ. [¶57] SN 35.70 · Upavāṇa on What is Apparent in the Present Life > Pali: SN 35.70 · Upavāṇasandiṭṭhikasutta [¶58] Then Venerable Upavāṇa went up to the Buddha … and said to him: > Pali: Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā upavāṇo bhagavantaṁ etadavoca: [¶59] “Sir, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” > Pali: “‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti? [¶60] “Upavāṇa, take a mendicant who sees a sight with their eyes. They experience both the sight and the desire for the sight. There is desire for sights in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. > Pali: “Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedī ca hoti rūparāgappaṭisaṁvedī ca. Santañca ajjhattaṁ rūpesu rāgaṁ ‘atthi me ajjhattaṁ rūpesu rāgo’ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedī ca hoti rūparāgappaṭisaṁvedī ca. Santañca ajjhattaṁ rūpesu rāgaṁ ‘atthi me ajjhattaṁ rūpesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi …pe…. [¶61] Next, take a mendicant who hears … smells … tastes … touches … > Pali: Puna caparaṁ, upavāṇa, bhikkhu jivhāya rasaṁ sāyitvā rasappaṭisaṁvedī ca hoti rasarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ rasesu rāgaṁ ‘atthi me ajjhattaṁ rasesu rāgo’ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu jivhāya rasaṁ sāyitvā rasappaṭisaṁvedī ca hoti rasarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ rasesu rāgaṁ ‘atthi me ajjhattaṁ rasesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi …pe…. [¶62] Next, take a mendicant who knows an idea with their mind. They experience both the idea and the desire for the idea. There is desire for ideas in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. > Pali: Puna caparaṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedī ca hoti dhammarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ dhammesu rāgaṁ ‘atthi me ajjhattaṁ dhammesu rāgo’ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedī ca hoti dhammarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ dhammesu rāgaṁ ‘atthi me ajjhattaṁ dhammesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti …pe… paccattaṁ veditabbo viññūhi …pe…. [¶63] Take a mendicant who sees a sight with their eyes. They experience the sight but no desire for the sight. There is no desire for sights in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. > Pali: Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedī ca hoti, no ca rūparāgappaṭisaṁvedī. Asantañca ajjhattaṁ rūpesu rāgaṁ ‘natthi me ajjhattaṁ rūpesu rāgo’ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedīhi kho hoti, no ca rūparāgappaṭisaṁvedī. Asantañca ajjhattaṁ rūpesu rāgaṁ ‘natthi me ajjhattaṁ rūpesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi …pe…. [¶64] Next, take a mendicant who hears … smells … tastes … touches … > Pali: Puna caparaṁ, upavāṇa, bhikkhu jivhāya rasaṁ sāyitvā rasappaṭisaṁvedīhi kho hoti, no ca rasarāgappaṭisaṁvedī. Asantañca ajjhattaṁ rasesu rāgaṁ ‘natthi me ajjhattaṁ rasesu rāgo’ti pajānāti …pe…. [¶65] Next, take a mendicant who knows an idea with their mind. They experience the idea but no desire for the idea. There is no desire for ideas in them, and they understand that. Since this is so, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” > Pali: Puna caparaṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedīhi kho hoti, no ca dhammarāgappaṭisaṁvedī. Asantañca ajjhattaṁ dhammesu rāgaṁ ‘natthi me ajjhattaṁ dhammesu rāgo’ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedīhi kho hoti, no ca dhammarāgappaṭisaṁvedī. Asantañca ajjhattaṁ dhammesu rāgaṁ ‘natthi me ajjhattaṁ dhammesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti. [¶66] > Pali: Aṭṭhamaṁ. [¶67] SN 35.71 · Six Fields of Contact (1st) > Pali: SN 35.71 · Paṭhamachaphassāyatanasutta [¶68] “Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training.” > Pali: “Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Avusitaṁ tena brahmacariyaṁ, ārakā so imasmā dhammavinayā”ti. [¶69] When he said this, one of the mendicants said to the Buddha, “Here, sir, I’m discouraged. For I don’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape.” > Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “etthāhaṁ, bhante, anassasaṁ. Ahañhi, bhante, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāmī”ti. [¶70] “What do you think, mendicant? Do you regard the eye like this: ‘This is mine, I am this, this is my self’?” > Pali: “Taṁ kiṁ maññasi, bhikkhu, cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? [¶71] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶72] “Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ Just this is the end of suffering. > Pali: “Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. Esevanto dukkhassa …pe… [¶73] Do you regard the ear … nose … tongue … body … > Pali: jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? [¶74] > Pali: “No hetaṁ, bhante”. [¶75] Do you regard the mind like this: ‘This is mine, I am this, this is my self’?” > Pali: “Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. Esevanto dukkhassa …pe… manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? [¶76] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶77] “Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ Just this is the end of suffering.” > Pali: “Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. Esevanto dukkhassā”ti. [¶78] > Pali: Navamaṁ. [¶79] SN 35.72 · Six Fields of Contact (2nd) > Pali: SN 35.72 · Dutiyachaphassāyatanasutta [¶80] “Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training.” > Pali: “Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Avusitaṁ tena brahmacariyaṁ, ārakā so imasmā dhammavinayā”ti. [¶81] When he said this, one of the mendicants said to the Buddha, “Here, sir, I’m discouraged, really discouraged. For I don’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape.” > Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “etthāhaṁ, bhante, anassasaṁ panassasaṁ. Ahañhi, bhante, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāmī”ti. [¶82] “What do you think, mendicant? Do you regard the eye like this: ‘This is not mine, I am not this, this is not my self’?” > Pali: “Taṁ kiṁ maññasi, bhikkhu, cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? [¶83] “Yes, sir.” > Pali: “Evaṁ, bhante”. [¶84] “Good, mendicant! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ In this way you will give up the first field of contact, so that there are no more future lives. > Pali: “Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṁ mama, nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. Evaṁ te etaṁ paṭhamaṁ phassāyatanaṁ pahīnaṁ bhavissati āyatiṁ apunabbhavāya …pe…. [¶85] Do you regard the ear … nose … tongue … body … > Pali: “Jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? [¶86] > Pali: “Evaṁ, bhante”. [¶87] > Pali: “Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṁ mama, nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. Evaṁ te etaṁ catutthaṁ phassāyatanaṁ pahīnaṁ bhavissati āyatiṁ apunabbhavāya …pe…. [¶88] Do you regard the mind like this: ‘This is not mine, I am not this, this is not my self’?” > Pali: “Manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? [¶89] “Yes, sir.” > Pali: “Evaṁ, bhante”. [¶90] “Good, mendicant! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’ In this way you will give up the sixth field of contact, so that there are no more future lives.” > Pali: “Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ bhavissati. Evaṁ te etaṁ chaṭṭhaṁ phassāyatanaṁ pahīnaṁ bhavissati āyatiṁ apunabbhavāyā”ti. [¶91] > Pali: Dasamaṁ. [¶92] SN 35.73 · Six Fields of Contact (3rd) > Pali: SN 35.73 · Tatiyachaphassāyatanasutta [¶93] “Mendicants, anyone who doesn’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape has not completed the spiritual journey and is far from this teaching and training.” > Pali: “Yo hi koci, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Avusitaṁ tena brahmacariyaṁ, ārakā so imasmā dhammavinayā”ti. [¶94] When he said this, one of the mendicants said to the Buddha, “Here, sir, I’m discouraged, really discouraged. For I don’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape.” > Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “etthāhaṁ, bhante, anassasaṁ panassasaṁ. Ahañhi, bhante, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāmī”ti. [¶95] “What do you think, mendicant? Is the eye permanent or impermanent?” > Pali: “Taṁ kiṁ maññasi, bhikkhu, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶96] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶97] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶98] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶99] “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? [¶100] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶101] “Is the ear … nose … tongue … body … mind permanent or impermanent?” > Pali: “Sotaṁ … ghānaṁ … jivhā … kāyo … mano nicco vā anicco vā”ti? [¶102] “Impermanent, sir.” > Pali: “Anicco, 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] “Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: “Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶108] 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. [¶109] > Pali: Ekādasamaṁ. [¶110] > Pali: Migajālavaggo dutiyo. [¶111] > Pali: Tassuddānaṁ [¶112] > Pali: Migajālena dve vuttā, Cattāro ca samiddhinā; Upaseno upavāṇo, Chaphassāyatanikā tayoti. ## 8. Sick · SN 35.74–35.83 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/8/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/8/#p-N [¶0] SN 35.74 · Sick (1st) > Pali: SN 35.74 · Paṭhamagilānasutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] Then a mendicant went up to the Buddha, and said to him, “Sir, in such-and-such monastery there’s a mendicant who is junior and not well-known. He’s sick, suffering, gravely ill. Please go to him out of sympathy.” > Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “amukasmiṁ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti. [¶3] When the Buddha heard that the mendicant was junior and ill, understanding that he was not well-known, he went to him. That mendicant saw the Buddha coming off in the distance and stirred in his cot. > Pali: Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṁ dūratova āgacchantaṁ. Disvāna mañcake samadhosi. [¶4] The Buddha said to that monk, “It’s all right, mendicant, don’t get up. There are some seats spread out, I will sit there.” > Pali: Atha kho bhagavā taṁ bhikkhuṁ etadavoca: “alaṁ, bhikkhu, mā tvaṁ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṁ nisīdissāmī”ti. [¶5] He sat down on the seat spread out and said to the mendicant, “I hope you’re keeping well, mendicant, 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 taṁ bhikkhuṁ etadavoca: “kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti? [¶6] “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. [¶7] “I hope you don’t have any remorse or regret?” > Pali: “Kacci te, bhikkhu, na kiñci kukkuccaṁ, na koci vippaṭisāro”ti? [¶8] “Indeed, sir, I have no little remorse and regret.” > Pali: “Taggha me, bhante, anappakaṁ kukkuccaṁ, anappako vippaṭisāro”ti. [¶9] “I hope you have no reason to blame yourself when it comes to ethical conduct?” > Pali: “Kacci pana taṁ, bhikkhu, attā sīlato upavadatī”ti? [¶10] “No sir, I have no reason to blame myself when it comes to ethical conduct.” > Pali: “Na kho maṁ, bhante, attā sīlato upavadatī”ti. [¶11] “In that case, mendicant, why do you have remorse and regret?” > Pali: “No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti? [¶12] “Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.” > Pali: “Na khvāhaṁ, bhante, sīlavisuddhatthaṁ bhagavatā dhammaṁ desitaṁ ājānāmī”ti. [¶13] “If that is so, what then do you understand to be the purpose of teaching the Dhamma?” > Pali: “No ce kira tvaṁ, bhikkhu, sīlavisuddhatthaṁ mayā dhammaṁ desitaṁ ājānāsi, atha kimatthaṁ carahi tvaṁ, bhikkhu, mayā dhammaṁ desitaṁ ājānāsī”ti? [¶14] “I understand that the Buddha has taught the Dhamma for the purpose of the fading away of greed.” > Pali: “Rāgavirāgatthaṁ khvāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmī”ti. [¶15] “Good, good, mendicant! It’s good that you understand that I’ve taught the Dhamma for the purpose of the fading away of greed. For that is indeed the purpose. What do you think, mendicant? Is the eye permanent or impermanent?” > Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, rāgavirāgatthaṁ mayā dhammaṁ desitaṁ ājānāsi. Rāgavirāgattho hi, bhikkhu, mayā dhammo desito. Taṁ kiṁ maññasi, bhikkhu, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶16] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante”. [¶17] “Is the ear … nose … tongue … body … mind permanent or impermanent?” > Pali: “ …pe… Sotaṁ … ghānaṁ … jivhā … kāyo … mano nicco vā anicco vā”ti? [¶18] “Impermanent, sir.” > Pali: “Anicco, bhante”. [¶19] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶20] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶21] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? [¶22] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶23] “Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: “Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati …pe… manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶24] They understand: ‘Rebirth is ended … there is nothing further for this place.’” > Pali: ‘Khīṇā jāti …pe… nāparaṁ itthattāyā’ti pajānātī”ti. [¶25] That is what the Buddha said. Satisfied, that mendicant approved what the Buddha said. And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in that mendicant: > Pali: Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṁ abhinandi. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhuno virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: [¶26] “Everything that is liable to arise is liable to cease.” > Pali: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. [¶27] > Pali: Paṭhamaṁ. [¶28] SN 35.75 · Sick (2nd) > Pali: SN 35.75 · Dutiyagilānasutta [¶29] Then a mendicant went up to the Buddha … and asked him, “Sir, in such-and-such monastery there’s a mendicant who is junior and not well-known. He’s sick, suffering, gravely ill. Please go to him out of sympathy.” > Pali: Atha kho aññataro bhikkhu …pe… bhagavantaṁ etadavoca: “amukasmiṁ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti. [¶30] When the Buddha heard that the mendicant was junior and ill, understanding that he was not well-known, he went to him. That mendicant saw the Buddha coming off in the distance and stirred in his cot. > Pali: Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṁ dūratova āgacchantaṁ. Disvāna mañcake samadhosi. [¶31] Then the Buddha said to that monk, “It’s all right, mendicant, don’t get up. There are some seats spread out, I will sit there.” > Pali: Atha kho bhagavā taṁ bhikkhuṁ etadavoca: “alaṁ, bhikkhu, mā tvaṁ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṁ nisīdissāmī”ti. [¶32] He sat down on the seat spread out and said to the mendicant, “I hope you’re keeping well, mendicant, 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 taṁ bhikkhuṁ etadavoca: “kacci te, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti? [¶33] “Sir, I’m not keeping well, I’m not getting by. … > Pali: “Na me, bhante, khamanīyaṁ, na yāpanīyaṁ …pe… [¶34] I have no reason to blame myself when it comes to ethical conduct.” > Pali: na kho maṁ, bhante, attā sīlato upavadatī”ti. [¶35] “In that case, mendicant, why do you have remorse and regret?” > Pali: “No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti? [¶36] “Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.” > Pali: “Na khvāhaṁ, bhante, sīlavisuddhatthaṁ bhagavatā dhammaṁ desitaṁ ājānāmī”ti. [¶37] “If that is so, what then do you understand to be the goal of teaching the Dhamma?” > Pali: “No ce kira tvaṁ, bhikkhu, sīlavisuddhatthaṁ mayā dhammaṁ desitaṁ ājānāsi, atha kimatthaṁ carahi tvaṁ, bhikkhu, mayā dhammaṁ desitaṁ ājānāsī”ti? [¶38] “I understand that the Buddha has taught the Dhamma for the goal of complete extinguishment without grasping fuel.” > Pali: “Anupādāparinibbānatthaṁ khvāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmī”ti. [¶39] “Good, good, mendicant! It’s good that you understand that I’ve taught the Dhamma for the goal of complete extinguishment with no fuel for grasping. For that is indeed the goal. > Pali: “Sādhu sādhu, bhikkhu. Sādhu kho tvaṁ, bhikkhu, anupādāparinibbānatthaṁ mayā dhammaṁ desitaṁ ājānāsi. Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito. [¶40] What do you think, mendicant? Is the eye permanent or impermanent?” > Pali: Taṁ kiṁ maññasi, bhikkhu, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶41] “Impermanent, sir.” … > Pali: “Aniccaṁ, bhante”. [¶42] “Is the ear … nose … tongue … body … mind … mind consciousness … mind contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?” > Pali: “ …pe… Sotaṁ … ghānaṁ … jivhā … kāyo … mano … manoviññāṇaṁ … manosamphasso … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶43] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶44] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶45] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶46] “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? [¶47] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶48] “Seeing this, a learned noble disciple grows disillusioned with the eye … ear … nose … tongue … body … mind … mind consciousness … mind contact … They grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: “Evaṁ passaṁ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi … manoviññāṇepi … manosamphassepi nibbindati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶49] 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. [¶50] That is what the Buddha said. Satisfied, that mendicant approved what the Buddha said. And while this discourse was being spoken, the mind of that mendicant was freed from defilements by not grasping. > Pali: Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṁ abhinandi. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṁ vimuccīti. [¶51] > Pali: Dutiyaṁ. [¶52] SN 35.76 · With Rādha on Impermanence > Pali: SN 35.76 · Rādhaaniccasutta [¶53] Then Venerable Rādha went up to the Buddha … and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” > Pali: Atha kho āyasmā rādho …pe… ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. [¶54] “Rādha, you should give up desire for what is impermanent. And what is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent. And the pleasant, painful, or neutral feeling that arises dependent on eye contact is also impermanent. You should give up desire for it. > Pali: “Yaṁ kho, rādha, aniccaṁ tatra te chando pahātabbo. Kiñca, rādha, aniccaṁ tatra te chando pahātabbo? Cakkhu aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ … cakkhusamphasso … yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo …pe… [¶55] The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact are impermanent. And the pleasant, painful, or neutral feeling that arises dependent on mind contact is also impermanent. You should give up desire for it. > Pali: jivhā … kāyo … mano anicco. Tatra te chando pahātabbo. Dhammā … manoviññāṇaṁ … manosamphasso … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. Tatra te chando pahātabbo. [¶56] You should give up desire for what is impermanent.” > Pali: Yaṁ kho, rādha, aniccaṁ tatra te chando pahātabbo”ti. [¶57] > Pali: Tatiyaṁ. [¶58] SN 35.79 · Giving Up Ignorance (1st) > Pali: SN 35.79 · Paṭhamaavijjāpahānasutta [¶59] 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: [¶60] “Sir, is there one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge?” > Pali: “atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? [¶61] “There is, mendicant.” > Pali: “Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. [¶62] “But what is that one thing?” > Pali: “Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? [¶63] “Ignorance is one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge.” > Pali: “Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. [¶64] “But how does a mendicant know and see so as to give up ignorance and give rise to knowledge?” > Pali: “Kathaṁ pana, bhante, jānato, kathaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? [¶65] “When a mendicant knows and sees the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on eye contact as impermanent, ignorance is given up and knowledge arises. … > Pali: “Cakkhuṁ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe … cakkhuviññāṇaṁ … cakkhusamphassaṁ … yampidaṁ, cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati …pe… [¶66] Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as impermanent, ignorance is given up and knowledge arises. > Pali: manaṁ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṁ … manosamphassaṁ … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. [¶67] That’s how a mendicant knows and sees so as to give up ignorance and give rise to knowledge.” > Pali: Evaṁ kho, bhikkhu, jānato evaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. [¶68] > Pali: Chaṭṭhaṁ. [¶69] SN 35.80 · Giving Up Ignorance (2nd) > Pali: SN 35.80 · Dutiyaavijjāpahānasutta [¶70] Then a mendicant went up to the Buddha … and asked him, “Sir, is there one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge?” > Pali: Atha kho aññataro bhikkhu …pe… etadavoca: “atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? [¶71] “There is, mendicant.” > Pali: “Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. [¶72] “But what is that one thing?” > Pali: “Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? [¶73] “Ignorance is one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge.” > Pali: “Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. [¶74] “But how does a mendicant know and see so as to give up ignorance and give rise to knowledge?” > Pali: “Kathaṁ pana, bhante, jānato, kathaṁ passato avijjā pahīyati, vijjā uppajjatī”ti? [¶75] “Take a mendicant who has heard: ‘Nothing is worth insisting on.’ When a mendicant has heard that nothing is worth insisting on, they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, they see all signs as other. They see the eye, sights, eye consciousness, and eye contact as other. And they also see the pleasant, painful, or neutral feeling that arises dependent on eye contact as other. … > Pali: “Idha, bhikkhu, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. Evañcetaṁ, bhikkhu, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya sabbanimittāni aññato passati, cakkhuṁ aññato passati, rūpe … cakkhuviññāṇaṁ … cakkhusamphassaṁ … yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati …pe… [¶76] They see the mind, ideas, mind consciousness, and mind contact as other. And they also see the pleasant, painful, or neutral feeling that arises dependent on mind contact as other. That’s how a mendicant knows and sees so as to give up ignorance and give rise to knowledge.” > Pali: manaṁ aññato passati, dhamme … manoviññāṇaṁ … manosamphassaṁ … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati. Evaṁ kho, bhikkhu, jānato evaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. [¶77] > Pali: Sattamaṁ. [¶78] SN 35.81 · Several Mendicants > Pali: SN 35.81 · Sambahulabhikkhusutta [¶79] Then several mendicants went up to the Buddha … and asked him, “Sir, sometimes wanderers of other religions ask us: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ We answer them like this: ‘The goal of leading the spiritual life under the Buddha is to completely understand suffering.’ > Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha no, bhante, aññatitthiyā paribbājakā amhe evaṁ pucchanti: ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti? Evaṁ puṭṭhā mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākaroma: ‘dukkhassa kho, āvuso, pariññatthaṁ bhagavati brahmacariyaṁ vussatī’ti. [¶80] Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.” > Pali: Kacci mayaṁ, bhante, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṁ abhūtena abbhācikkhāma, dhammassa cānudhammaṁ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? [¶81] “Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. For the goal of leading the spiritual life under me is to completely understand suffering. > Pali: “Taggha tumhe, bhikkhave, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva me hotha, na ca maṁ abhūtena abbhācikkhatha, dhammassa cānudhammaṁ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. Dukkhassa hi, bhikkhave, pariññatthaṁ mayi brahmacariyaṁ vussati. [¶82] If wanderers of other religions were to ask you: ‘Reverends, what is that suffering?’ You should answer them: ‘Reverends, the eye is suffering. The goal of leading the spiritual life under the Buddha is to completely understand this. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises dependent on eye contact is also suffering. The goal of leading the spiritual life under the Buddha is to completely understand this. > Pali: Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘katamaṁ pana taṁ, āvuso, dukkhaṁ, yassa pariññāya samaṇe gotame brahmacariyaṁ vussatī’ti? Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘cakkhu kho, āvuso, dukkhaṁ, tassa pariññāya bhagavati brahmacariyaṁ vussati. Rūpā …pe… yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ. Tassa pariññāya bhagavati brahmacariyaṁ vussati …pe… [¶83] Ear … Nose … Tongue … Body … Mind … The pleasant, painful, or neutral feeling that arises dependent on mind contact is also suffering. The goal of leading the spiritual life under the Buddha is to completely understand this. > Pali: mano dukkho …pe… yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ. Tassa pariññāya bhagavati brahmacariyaṁ vussati. [¶84] This is that suffering. The goal of leading the spiritual life under the Buddha is to completely understand this.’ When questioned by wanderers of other religions, that’s how you should answer them.” > Pali: Idaṁ kho taṁ, āvuso, dukkhaṁ, tassa pariññāya bhagavati brahmacariyaṁ vussatī’ti. Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti. [¶85] > Pali: Aṭṭhamaṁ. [¶86] SN 35.82 · A Question On the World > Pali: SN 35.82 · Lokapañhāsutta [¶87] Then a mendicant went up to the Buddha … and said to him: > Pali: Atha kho aññataro bhikkhu yena bhagavā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: [¶88] “Sir, they speak of this thing called ‘the world’. How is the world defined?” > Pali: “‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī”ti? [¶89] “It wears away, mendicant, that’s why it’s called ‘the world’. And what is wearing away? The eye is wearing away. Sights … eye consciousness … eye contact is wearing away. The painful, pleasant, or neutral feeling that arises dependent on eye contact is also wearing away. > Pali: “‘Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati. Kiñca lujjati? Cakkhu kho, bhikkhu, lujjati. Rūpā lujjanti, cakkhuviññāṇaṁ lujjati, cakkhusamphasso lujjati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati …pe… [¶90] The ear … nose … tongue … body …. The mind … ideas … mind consciousness … mind contact is wearing away. The painful, pleasant, or neutral feeling that arises dependent on mind contact is also wearing away. > Pali: jivhā lujjati …pe… mano lujjati, dhammā lujjanti, manoviññāṇaṁ lujjati, manosamphasso lujjati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati. [¶91] It wears away, mendicant, that’s why it’s called ‘the world’.” > Pali: Lujjatīti kho, bhikkhu, tasmā lokoti vuccatī”ti. [¶92] > Pali: Navamaṁ. [¶93] SN 35.83 · Phagguna’s Question > Pali: SN 35.83 · Phaggunapañhāsutta [¶94] And then Venerable Phagguna went up to the Buddha … and said to him: > Pali: Atha kho āyasmā phagguno …pe… ekamantaṁ nisinno kho āyasmā phagguno bhagavantaṁ etadavoca: [¶95] “Sir, suppose someone were to describe the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the course, finished off the cycle, and passed beyond all suffering. Does the eye exist by which they could be described? > Pali: “Atthi nu kho, bhante, taṁ cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… [¶96] Does the ear … nose … tongue … body exist …? Does the mind exist by which they could be described?” > Pali: atthi nu kho, bhante, sā jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… atthi nu kho so, bhante, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti? [¶97] “Phagguna, suppose someone were to describe the Buddhas of the past who have become fully quenched, cut off proliferation, cut off the course, finished off the cycle, and passed beyond all suffering. The eye does not exist by which they could be described. > Pali: “Natthi kho taṁ, phagguna, cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… [¶98] The ear … nose … tongue … body does not exist …. The mind does not exist by which they could be described.” > Pali: natthi kho sā, phagguna, jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… natthi kho so, phagguna, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti. [¶99] > Pali: Dasamaṁ. [¶100] > Pali: Gilānavaggo tatiyo. [¶101] > Pali: Tassuddānaṁ [¶102] > Pali: Gilānena duve vuttā, rādhena apare tayo; Avijjāya ca dve vuttā, bhikkhu loko ca phaggunoti. ## 9. With Channa · SN 35.84–35.92 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/9/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/9/#p-N [¶0] SN 35.84 · Liable to Wear Out > Pali: SN 35.84 · Palokadhammasutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] 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 …pe… ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: [¶3] “Sir, they speak of this thing called ‘the world’. How is the world defined?” > Pali: “‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī”ti? [¶4] “Ānanda, that which is liable to wear out is called the world in the training of the Noble One. And what is liable to wear out? The eye is liable to wear out. Sights … eye consciousness … eye contact is liable to wear out. The painful, pleasant, or neutral feeling that arises dependent on eye contact is also liable to wear out. > Pali: “Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko. Kiñca, ānanda, palokadhammaṁ? Cakkhu kho, ānanda, palokadhammaṁ, rūpā palokadhammā, cakkhuviññāṇaṁ palokadhammaṁ, cakkhusamphasso palokadhammo, yampidaṁ cakkhusamphassapaccayā …pe… tampi palokadhammaṁ …pe… [¶5] The ear … nose … tongue … body …. The mind … ideas … mind consciousness … mind contact is liable to wear out. The painful, pleasant, or neutral feeling that arises dependent on mind contact is also liable to wear out. > Pali: jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṁ palokadhammaṁ, jivhāsamphasso palokadhammo, yampidaṁ jivhāsamphassapaccayā …pe… tampi palokadhammaṁ …pe… mano palokadhammo, dhammā palokadhammā, manoviññāṇaṁ palokadhammaṁ, manosamphasso palokadhammo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi palokadhammaṁ. [¶6] That which is liable to wear out is called the world in the training of the Noble One.” > Pali: Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko”ti. [¶7] > Pali: Paṭhamaṁ. [¶8] SN 35.85 · The World is Empty > Pali: SN 35.85 · Suññatalokasutta [¶9] And then Venerable Ānanda … said to the Buddha: > Pali: Atha kho āyasmā ānando …pe… bhagavantaṁ etadavoca: [¶10] “Sir, they say that ‘the world is empty’. What does the saying ‘the world is empty’ refer to?” > Pali: “‘suñño loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī”ti? [¶11] “Ānanda, they say that ‘the world is empty’ because it’s empty of self or what belongs to self. And what is empty of self or what belongs to self? The eye, sights, eye consciousness, and eye contact are empty of self or what belongs to self. … > Pali: “Yasmā ca kho, ānanda, suññaṁ attena vā attaniyena vā tasmā suñño lokoti vuccati. Kiñca, ānanda, suññaṁ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṁ attena vā attaniyena vā. Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṁ suññaṁ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā …pe… [¶12] The pleasant, painful, or neutral feeling that arises dependent on mind contact is also empty of self or what belongs to self. They say that ‘the world is empty’ because it’s empty of self or what belongs to self.” > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena vā attaniyena vā. Yasmā ca kho, ānanda, suññaṁ attena vā attaniyena vā, tasmā suñño lokoti vuccatī”ti. [¶13] > Pali: Dutiyaṁ. [¶14] SN 35.86 · A Teaching In Brief > Pali: SN 35.86 · Saṅkhittadhammasutta [¶15] Seated to one side, Venerable Ānanda said to the Buddha: > Pali: Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: [¶16] “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. [¶17] “What do you think, Ānanda? Is the eye permanent or impermanent?” > Pali: “Taṁ kiṁ maññasi, ānanda, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶18] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶19] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶20] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶21] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? [¶22] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶23] “Are sights … eye consciousness … eye contact … > Pali: “Rūpā niccā vā aniccā vā”ti? “Aniccā, bhante” …pe…. “Cakkhuviññāṇaṁ …pe… [¶24] The pleasant, painful, or neutral feeling that arises dependent on eye contact: is that permanent or impermanent?” > Pali: yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶25] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶26] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶27] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶28] “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? [¶29] “No, sir.” … > Pali: “No hetaṁ, bhante” …pe…. [¶30] “Is the ear … nose … tongue … body … mind … > Pali: “Jivhā niccā vā aniccā vā”ti? [¶31] > Pali: “Aniccā, bhante” …pe…. [¶32] The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?” > Pali: “Jivhāviññāṇaṁ … jivhāsamphasso …pe… yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶33] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶34] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶35] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶36] “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? [¶37] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶38] “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. > Pali: “Evaṁ passaṁ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… cakkhusamphassepi nibbindati …pe… [¶39] They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises dependent on mind contact. > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. [¶40] Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: 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: Tatiyaṁ. [¶43] SN 35.87 · With Channa > Pali: SN 35.87 · Channasutta [¶44] 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. [¶45] Now at that time the venerables Sāriputta, Mahācunda, and Channa were staying on the Vulture’s Peak Mountain. Now at that time Venerable Channa was sick, suffering, gravely ill. > Pali: Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Tena kho pana samayena yena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. [¶46] Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahācunda and said to him, “Come, Reverend Cunda, let’s go to see Venerable Channa and ask about his illness.” > Pali: Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahācundaṁ etadavoca: “āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti. [¶47] “Yes, reverend,” replied Mahācunda. > Pali: “Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi. [¶48] And then Sāriputta and Mahācunda went to see Channa and sat down on the seats spread out. Sāriputta said to Channa: “I hope you’re keeping well, Reverend Channa, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.” > Pali: Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu. Nisajja kho āyasmā sāriputto āyasmantaṁ channaṁ etadavoca: “kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti? [¶49] “Reverend Sāriputta, 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. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cow’s belly with a sharp meat cleaver. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. 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 sāriputta, khamanīyaṁ na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo. Seyyathāpi, āvuso, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, āvuso, adhimattā vātā muddhani ūhananti. Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. Seyyathāpi, āvuso, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho, āvuso, adhimattā sīse sīsavedanā. Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. Seyyathāpi, āvuso, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho adhimattā vātā kucchiṁ parikantanti. Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. Seyyathāpi, āvuso, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho, āvuso, adhimatto kāyasmiṁ ḍāho. Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo. [¶50] Reverend Sāriputta, I shall commit suicide. I don’t wish to live.” > Pali: Satthaṁ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti. [¶51] “Please don’t commit suicide! Venerable Channa, keep going! We want you to keep going. > Pali: “Mā āyasmā channo satthaṁ āharesi. Yāpetāyasmā channo, yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāma. [¶52] If you don’t have any suitable food, we’ll find it for you. If you don’t have suitable medicine, we’ll find it for you. If you don’t have a capable carer, we’ll find one for you. > Pali: Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṁ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṁ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṁ āyasmantaṁ channaṁ upaṭṭhahissāmi. [¶53] Please don’t commit suicide! Venerable Channa, keep going! We want you to keep going.” > Pali: Mā āyasmā channo satthaṁ āharesi. Yāpetāyasmā channo, yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāmā”ti. [¶54] “Reverend Sāriputta, it’s not that I don’t have suitable food; I do have suitable food. It’s not that I don’t have suitable medicine; I do have suitable medicine. It’s not that I don’t have a capable carer; I do have a capable carer. > Pali: “Na me, āvuso sāriputta, natthi sappāyāni bhojanāni; atthi me sappāyāni bhojanāni. Napi me natthi sappāyāni bhesajjāni; atthi me sappāyāni bhesajjāni. Napi me natthi patirūpā upaṭṭhākā; atthi me patirūpā upaṭṭhākā. [¶55] Moreover, for a long time now I have served the Teacher with love, not without love. For it is proper for a disciple to serve the Teacher with love, not without love. You should remember this: ‘The mendicant Channa will commit suicide blamelessly.’” > Pali: Api ca me, āvuso, satthā pariciṇṇo dīgharattaṁ manāpeneva, no amanāpena. Etañhi, āvuso, sāvakassa patirūpaṁ yaṁ satthāraṁ paricareyya manāpeneva, no amanāpena. ‘Anupavajjaṁ channo bhikkhu satthaṁ āharissatī’ti—evametaṁ, āvuso sāriputta, dhārehī”ti. [¶56] “I’d like to ask Venerable Channa about a certain point, if you’d take the time to answer.” > Pali: “Puccheyyāma mayaṁ āyasmantaṁ channaṁ kañcideva desaṁ, sace āyasmā channo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. [¶57] “Ask, Reverend Sāriputta. When I’ve heard it I’ll know.” > Pali: “Pucchāvuso sāriputta, sutvā vedissāmā”ti. [¶58] “Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’? > Pali: “Cakkhuṁ, āvuso channa, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi …pe… [¶59] Do you regard the ear … nose … tongue … body … mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?” > Pali: jivhaṁ, āvuso channa, jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi …pe… manaṁ, āvuso channa, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? [¶60] “Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ > Pali: “Cakkhuṁ, āvuso sāriputta, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… [¶61] I regard the ear … nose … tongue … body … mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.” > Pali: jivhaṁ, āvuso sāriputta, jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… manaṁ, āvuso sāriputta, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. [¶62] “Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?” > Pali: “Cakkhusmiṁ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi … jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya jivhaṁ jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi … manasmiṁ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? [¶63] “Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.” > Pali: “Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya jivhaṁ jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. [¶64] When he said this, Venerable Mahācunda said to Venerable Channa, “So, Reverend Channa, you should regularly apply your mind well to this instruction of the Buddha: > Pali: Evaṁ vutte, āyasmā mahācundo āyasmantaṁ channaṁ etadavoca: “tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṁ niccakappaṁ sādhukaṁ manasi kātabbaṁ: [¶65] ‘For the dependent there is quivering. For the independent there’s no quivering. When there’s no quivering, there is tranquility. When there is tranquility, there’s no inclination. When there’s no inclination, there’s no coming and going. When there’s no coming and going, there’s no passing away and reappearing. When there’s no passing away and reappearing, there’s no this life or the next or between the two. Just this is the end of suffering.’” > Pali: ‘nissitassa calitaṁ, anissitassa calitaṁ natthi. Calite asati passaddhi hoti. Passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā’”ti. [¶66] And when the venerables Sāriputta and Mahācunda had given Venerable Channa this advice they rose from their seats and left. Not long after those venerables had left, Venerable Channa committed suicide. > Pali: Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṁ channaṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu. Atha kho āyasmā channo acirapakkantesu tesu āyasmantesu satthaṁ āharesi. [¶67] Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Channa has committed suicide. Where has he been reborn in his next life?” > Pali: Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: “āyasmatā, bhante, channena satthaṁ āharitaṁ. Tassa kā gati ko abhisamparāyo”ti? [¶68] “Sāriputta, didn’t the mendicant Channa declare his blamelessness to you personally?” > Pali: “Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti? [¶69] “Sir, there is a Vajjian village named Pubbajira. There Channa had families who were friendly, intimate, and hospitable.” > Pali: “Atthi, bhante, pubbavijjanaṁ nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti. [¶70] “The mendicant Channa did indeed have such families. But, Sāriputta, this is not enough for me to call someone ‘blameworthy’. When someone lays down this body and takes up another body, I call them ‘blameworthy’. But the mendicant Channa did no such thing. > Pali: “Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Na kho panāhaṁ, sāriputta, ettāvatā saupavajjoti vadāmi. Yo kho, sāriputta, tañca kāyaṁ nikkhipati, aññañca kāyaṁ upādiyati, tamahaṁ saupavajjoti vadāmi. Taṁ channassa bhikkhuno natthi. [¶71] You should remember this: ‘The mendicant Channa committed suicide blamelessly.’” > Pali: ‘Anupavajjaṁ channena bhikkhunā satthaṁ āharitan’ti— evametaṁ, sāriputta, dhārehī”ti. [¶72] > Pali: Catutthaṁ. [¶73] SN 35.88 · With Puṇṇa > Pali: SN 35.88 · Puṇṇasutta [¶74] And then Venerable Puṇṇa went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho āyasmā puṇṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho āyasmā puṇṇo bhagavantaṁ etadavoca: [¶75] “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. [¶76] “Puṇṇa, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say. > Pali: “Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi …pe… [¶77] There are sounds … smells … tastes … touches … There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say. > Pali: santi kho, puṇṇa, jivhāviññeyyā rasā …pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi. [¶78] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say. … > Pali: Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi …pe… [¶79] There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say. > Pali: santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi. [¶80] Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” > Pali: Iminā tvaṁ, puṇṇa, mayā saṅkhittena ovādena ovadito katamasmiṁ janapade viharissasī”ti? [¶81] “Sir, there’s a country named Sunāparanta; I will live there.” > Pali: “Atthi, bhante, sunāparanto nāma janapado, tatthāhaṁ viharissāmī”ti. [¶82] “The people of Sunāparanta are wild and rough, Puṇṇa. If they abuse and insult you, what will you think of them?” > Pali: “Caṇḍā kho, puṇṇa, sunāparantakā manussā; pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṁ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tatra te, puṇṇa, kinti bhavissatī”ti? [¶83] “If they abuse and insult me, I will think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t hit me with their fists.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace maṁ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tatra me evaṁ bhavissati: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime pāṇinā pahāraṁ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶84] “But if they do hit you with their fists, what will you think of them then?” > Pali: “Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? [¶85] “If they hit me with their fists, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t throw stones at me.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṁ dassanti, tatra me evaṁ bhavissati: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime leḍḍunā pahāraṁ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶86] “But if they do throw stones at you, what will you think of them then?” > Pali: “Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? [¶87] “If they throw stones at me, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t beat me with a club.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṁ dassanti, tatra me evaṁ bhavissati: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime daṇḍena pahāraṁ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶88] “But if they do beat you with a club, what will you think of them then?” > Pali: “Sace pana puṇṇa, sunāparantakā manussā daṇḍena pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? [¶89] “If they beat me with a club, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t stab me with a knife.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṁ dassanti, tatra me evaṁ bhavissati: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime satthena pahāraṁ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶90] “But if they do stab you with a knife, what will you think of them then?” > Pali: “Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? [¶91] “If they stab me with a knife, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t take my life with a sharp knife.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace me, bhante, sunāparantakā manussā satthena pahāraṁ dassanti, tatra me evaṁ bhavissati: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ maṁ nayime tiṇhena satthena jīvitā voropentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶92] “But if they do take your life with a sharp knife, what will you think of them then?” > Pali: “Sace pana taṁ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? [¶93] “If they take my life with a sharp knife, I’ll think: ‘There are disciples of the Buddha who looked for a suicide weapon because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace maṁ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṁ bhavissati: ‘santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti, taṁ me idaṁ apariyiṭṭhaññeva satthahārakaṁ laddhan’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶94] “Good, good Puṇṇa! Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta. Now, Puṇṇa, go at your convenience.” > Pali: “Sādhu sādhu, puṇṇa. Sakkhissasi kho tvaṁ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṁ janapade vatthuṁ. Yassadāni tvaṁ, puṇṇa, kālaṁ maññasī”ti. [¶95] And then Puṇṇa welcomed and agreed with the Buddha’s words. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sunāparanta. > Pali: Atha kho āyasmā puṇṇo bhagavato vacanaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṁ pakkāmi. [¶96] Traveling stage by stage, he arrived at Sunāparanta, and stayed there. Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges. And within that same rainy season he became fully extinguished. > Pali: Anupubbena cārikaṁ caramāno yena sunāparanto janapado tadavasari. Tatra sudaṁ āyasmā puṇṇo sunāparantasmiṁ janapade viharati. Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi. Tenevantaravassena pañcamattāni upāsikāsatāni paṭivedesi. Tenevantaravassena tisso vijjā sacchākāsi. Tenevantaravassena parinibbāyi. [¶97] Then several mendicants went up to the Buddha … and asked him, “Sir, the gentleman named Puṇṇa, who was advised in brief by the Buddha, has passed away. Where has he been reborn in his next life?” > Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṅkhittena ovādena ovadito, so kālaṅkato. Tassa kā gati ko abhisamparāyo”ti? [¶98] “Mendicants, Puṇṇa was astute. He practiced in line with the teaching, and did not trouble me about the teachings. Puṇṇa has become completely quenched.” > Pali: “Paṇḍito, bhikkhave, puṇṇo kulaputto, paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. Parinibbuto, bhikkhave, puṇṇo kulaputto”ti. [¶99] > Pali: Pañcamaṁ. [¶100] SN 35.89 · With Bāhiya > Pali: SN 35.89 · Bāhiyasutta [¶101] Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā bāhiyo bhagavantaṁ etadavoca: [¶102] “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. [¶103] “What do you think, Bāhiya? Is the eye permanent or impermanent?” > Pali: “Taṁ kiṁ maññasi, bāhiya, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶104] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶105] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶106] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶107] “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? [¶108] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶109] “Are sights … eye consciousness … eye contact … > Pali: “Rūpā niccā vā aniccā vā”ti? “Aniccā, bhante” …pe… cakkhuviññāṇaṁ …pe… cakkhusamphasso …pe… [¶110] The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?” > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶111] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶112] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶113] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶114] “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? [¶115] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶116] “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. > Pali: “Evaṁ passaṁ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe… [¶117] They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises dependent on mind contact. > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. [¶118] Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶119] 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. [¶120] And then Venerable Bāhiya 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 āyasmā bāhiyo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. [¶121] Then Bāhiya, 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 āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. [¶122] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bāhiya became one of the perfected. > Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṁ ahosīti. [¶123] > Pali: Chaṭṭhaṁ. [¶124] SN 35.90 · Turbulence (1st) > Pali: SN 35.90 · Paṭhamaejāsutta [¶125] “Mendicants, turbulence is a disease, a boil, a dart. That’s why the Realized One lives unperturbed, with dart drawn out. > Pali: “Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṁ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. [¶126] Now, a mendicant might wish: ‘May I live unperturbed, with dart drawn out.’ > Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṁ vītasallo’ti, [¶127] So let them not conceive anything to be the eye, let them not conceive it in the eye, let them not conceive it as the eye, let them not conceive that ‘the eye is mine.’ Let them not conceive sights … eye consciousness … eye contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ > Pali: cakkhuṁ na maññeyya, cakkhusmiṁ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya; cakkhuviññāṇaṁ na maññeyya, cakkhuviññāṇasmiṁ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṁ meti na maññeyya; cakkhusamphassaṁ na maññeyya, cakkhusamphassasmiṁ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. [¶128] Let them not conceive anything to be the ear … nose … tongue … body … mind … ideas … mind consciousness … mind contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ > Pali: Sotaṁ na maññeyya …pe… ghānaṁ na maññeyya …pe… jivhaṁ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya …pe… jivhāviññāṇaṁ na maññeyya …pe… jivhāsamphassaṁ na maññeyya …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. Kāyaṁ na maññeyya …pe… manaṁ na maññeyya, manasmiṁ na maññeyya, manato na maññeyya, mano meti na maññeyya; dhamme na maññeyya …pe… mano viññāṇaṁ …pe… manosamphassaṁ …pe… yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya; [¶129] Let them not conceive anything to be all, let them not conceive it in all, let them not conceive it as all, let them not conceive that ‘all is mine’. > Pali: sabbaṁ na maññeyya, sabbasmiṁ na maññeyya, sabbato na maññeyya, sabbaṁ meti na maññeyya. [¶130] Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. > Pali: So evaṁ amaññamāno na kiñcipi loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. [¶131] 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. [¶132] > Pali: Sattamaṁ. [¶133] SN 35.91 · Turbulence (2nd) > Pali: SN 35.91 · Dutiyaejāsutta [¶134] “Mendicants, turbulence is a disease, a boil, a dart. That’s why the Realized One lives unperturbed, with dart drawn out. > Pali: “Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṁ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. [¶135] Now, a mendicant might wish: ‘May I live unperturbed, with dart drawn out.’ > Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṁ vītasallo’ti, [¶136] So let them not conceive anything to be the eye, let them not conceive it in the eye, let them not conceive it as the eye, let them not conceive that ‘the eye is mine.’ Let them not conceive sights … eye consciousness … eye contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else. > Pali: cakkhuṁ na maññeyya, cakkhusmiṁ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya … cakkhuviññāṇaṁ … cakkhusamphassaṁ … yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe…. [¶137] Let them not conceive anything to be the ear … nose … tongue … body … > Pali: Jivhaṁ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya … jivhāviññāṇaṁ … jivhāsamphassaṁ … yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe…. [¶138] Let them not conceive anything to be the mind … mind consciousness … mind contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else. > Pali: Manaṁ na maññeyya, manasmiṁ na maññeyya, manato na maññeyya, mano meti na maññeyya … manoviññāṇaṁ … manosamphassaṁ … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati. [¶139] As far as the aggregates, elements, and sense fields extend, they don’t conceive anything to be that, they don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ > Pali: Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. [¶140] Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. > Pali: So evaṁ amaññamāno na kiñci loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. [¶141] 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. [¶142] > Pali: Aṭṭhamaṁ. [¶143] SN 35.92 · A Duality (1st) > Pali: SN 35.92 · Paṭhamadvayasutta [¶144] “Mendicants, I will teach you a duality. Listen … > Pali: “Dvayaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha. [¶145] And what is a duality? It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. This is called a duality. > Pali: Kiñca, bhikkhave, dvayaṁ? Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca— idaṁ vuccati, bhikkhave, dvayaṁ. [¶146] Mendicants, suppose someone was to say: ‘I’ll deny this duality and describe another duality.’ They’d have no grounds for that claim, they’d be stumped by questions, and, in addition, they’d get frustrated. Why is that? Because they’re out of their element.” > Pali: Yo, bhikkhave, evaṁ vadeyya: ‘ahametaṁ dvayaṁ paccakkhāya aññaṁ dvayaṁ paññapessāmī’ti, tassa vācāvatthukamevassa. Puṭṭho ca na sampāyeyya. Uttariñca vighātaṁ āpajjeyya. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmin”ti. [¶147] > Pali: Navamaṁ. ## 10. With Channa · SN 35.93 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/10/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/10/#p-N [¶0] SN 35.93 · A Duality (2nd) > Pali: SN 35.93 · Dutiyadvayasutta [¶1] “Mendicants, consciousness originates dependent on a duality. And what is that duality? > Pali: “Dvayaṁ, bhikkhave, paṭicca viññāṇaṁ sambhoti. Kathañca, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhoti? [¶2] Eye consciousness arises dependent on the eye and sights. The eye is impermanent, decaying, and perishing. Sights are impermanent, decaying, and perishing. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Eye consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to eye consciousness are also impermanent, decaying, and perishing. But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent? > Pali: Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Cakkhu aniccaṁ vipariṇāmi aññathābhāvi. Rūpā aniccā vipariṇāmino aññathābhāvino. Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. Cakkhuviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ cakkhuviññāṇaṁ kuto niccaṁ bhavissati. [¶3] The meeting, coming together, and joining together of these three things is called eye contact. Eye contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to eye contact are also impermanent, decaying, and perishing. But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent? > Pali: Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati cakkhusamphasso. Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati. [¶4] Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing. > Pali: Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino …pe… [¶5] Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness … > Pali: Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ. Jivhā aniccā vipariṇāmī aññathābhāvī. Rasā aniccā vipariṇāmino aññathābhāvino. Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. Jivhāviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo jivhāviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ jivhāviññāṇaṁ, kuto niccaṁ bhavissati. Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati jivhāsamphasso. Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati. Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino …pe… [¶6] Mind consciousness arises dependent on the mind and ideas. The mind is impermanent, decaying, and perishing. Ideas are impermanent, decaying, and perishing. So this duality is tottering and toppling; it’s impermanent, decaying, and perishing. Mind consciousness is impermanent, decaying, and perishing. And the causes and reasons that give rise to mind consciousness are also impermanent, decaying, and perishing. But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent? > Pali: Manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Mano anicco vipariṇāmī aññathābhāvī. Dhammā aniccā vipariṇāmino aññathābhāvino. Itthetaṁ dvayaṁ calañceva byathañca aniccaṁ vipariṇāmi aññathābhāvi. Manoviññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppannaṁ manoviññāṇaṁ, kuto niccaṁ bhavissati. [¶7] The meeting, coming together, and joining together of these three things is called mind contact. Mind contact is also impermanent, decaying, and perishing. And the causes and reasons that give rise to mind contact are also impermanent, decaying, and perishing. But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent? > Pali: Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati manosamphasso. Manosamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno manosamphasso, kuto nicco bhavissati. [¶8] Contacted one feels; contacted one intends; contacted one perceives. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing. > Pali: Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. [¶9] This is how consciousness originates dependent on a duality.” > Pali: Evaṁ kho, bhikkhave, dvayaṁ paṭicca viññāṇaṁ sambhotī”ti. [¶10] > Pali: Dasamaṁ. [¶11] > Pali: Channavaggo catuttho. [¶12] > Pali: Tassuddānaṁ [¶13] > Pali: Palokasuññā saṅkhittaṁ, channo puṇṇo ca bāhiyo; Ejena ca duve vuttā, dvayehi apare duveti. ## 11. The Sixes · SN 35.94–35.103 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/11/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/11/#p-N [¶0] SN 35.94 · Untamed, Unguarded > Pali: SN 35.94 · Adantaaguttasutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] “Mendicants, these six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained. What six? > Pali: “Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti. Katame cha? [¶3] The field of eye contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained. > Pali: Cakkhu, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe… [¶4] The field of ear contact … nose contact … tongue contact … body contact … > Pali: jivhā, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe… [¶5] The field of mind contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained. > Pali: mano, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti. [¶6] These six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained. > Pali: Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti”. [¶7] These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained. What six? > Pali: Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā honti. Katame cha? [¶8] The field of eye contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained. > Pali: Cakkhu, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe… [¶9] The field of ear contact … nose contact … tongue contact … body contact … > Pali: jivhā, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti …pe… [¶10] The field of mind contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained. > Pali: mano, bhikkhave, phassāyatanaṁ sudantaṁ suguttaṁ surakkhitaṁ susaṁvutaṁ sukhādhivāhaṁ hoti. [¶11] These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.” > Pali: Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṁvutā sukhādhivāhā hontī”ti. [¶12] That is what the Buddha said. Then the Holy One, the Teacher, went on to say: > Pali: Idamavoca bhagavā …pe… etadavoca satthā: [¶13] “Mendicants, it’s just the six fields of contact that lead the unrestrained to suffering. Those who understand how to restrain them live with faith as partner, not festering. > Pali: “Saḷeva phassāyatanāni bhikkhavo, Asaṁvuto yattha dukkhaṁ nigacchati; Tesañca ye saṁvaraṇaṁ avedisuṁ, Saddhādutiyā viharantānavassutā. [¶14] When you’ve seen pleasant sights and unpleasant ones, too, dispel all manner of desire for the pleasant, without hating what you don’t like. > Pali: Disvāna rūpāni manoramāni, Athopi disvāna amanoramāni; Manorame rāgapathaṁ vinodaye, Na cāppiyaṁ meti manaṁ padosaye. [¶15] When you’ve heard sounds both liked and disliked, don’t fall under the thrall of sounds you like, dispel hate for the unliked, and don’t hurt your mind by thinking of what you don’t like. > Pali: Saddañca sutvā dubhayaṁ piyāppiyaṁ, Piyamhi sadde na samucchito siyā; Athoppiye dosagataṁ vinodaye, Na cāppiyaṁ meti manaṁ padosaye. [¶16] When you’ve smelled a pleasant, fragrant scent, and one that’s foul and unpleasant, dispel aversion for the unpleasant, while not yielding to desire for the pleasant. > Pali: Gandhañca ghatvā surabhiṁ manoramaṁ, Athopi ghatvā asuciṁ akantiyaṁ; Akantiyasmiṁ paṭighaṁ vinodaye, Chandānunīto na ca kantiye siyā. [¶17] When you’ve enjoyed a sweet, delicious taste, and sometimes those that are bitter, don’t be attached to enjoying sweet tastes, and don’t despise the bitter. > Pali: Rasañca bhotvāna asāditañca sāduṁ, Athopi bhotvāna asādumekadā; Sāduṁ rasaṁ nājjhosāya bhuñje, Virodhamāsādusu nopadaṁsaye. [¶18] Don’t be intoxicated by a pleasant touch, and don’t tremble at a painful touch. Look with equanimity at the duality of pleasant and painful contacts, without favoring or opposing anything. > Pali: Phassena phuṭṭho na sukhena majje, Dukkhena phuṭṭhopi na sampavedhe; Phassadvayaṁ sukhadukkhe upekkhe, Anānuruddho aviruddha kenaci. [¶19] People generally let their perceptions proliferate; perceiving and proliferating, they are attracted. Casting aside all mental constructions of the domestic life, wander intent on renunciation. > Pali: Papañcasaññā itarītarā narā, Papañcayantā upayanti saññino; Manomayaṁ gehasitañca sabbaṁ, Panujja nekkhammasitaṁ irīyati. [¶20] When the mind is well developed like this regarding the six, it doesn’t waver at contacts at all. Mendicants, those who have mastered greed and hate go beyond birth and death.” > Pali: Evaṁ mano chassu yadā subhāvito, Phuṭṭhassa cittaṁ na vikampate kvaci; Te rāgadose abhibhuyya bhikkhavo, Bhavattha jātimaraṇassa pāragā”ti. [¶21] > Pali: Paṭhamaṁ. [¶22] SN 35.95 · Māluṅkyaputta > Pali: SN 35.95 · Mālukyaputtasutta [¶23] Then Venerable Māluṅkyaputta 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 āyasmā mālukyaputto yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. [¶24] “Well now, Māluṅkyaputta, what are we to say to the young monks, when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks for brief advice?” > Pali: “Ettha dāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma. Yatra hi nāma tvaṁ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṁ yācasī”ti. [¶25] “Sir, even though I’m an old man, elderly and senior, may the Buddha please teach me Dhamma in brief! May the Holy One please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!” > Pali: “Kiñcāpāhaṁ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Desetu me, bhante, bhagavā saṅkhittena dhammaṁ, desetu sugato saṅkhittena dhammaṁ, appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti. [¶26] “What do you think, Māluṅkyaputta? Do you have any desire or greed or fondness for sights known by the eye that are unseen, unseen before, and which you neither see nor think might be seen?” > Pali: “Taṁ kiṁ maññasi, mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? [¶27] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶28] “Do you have any desire or greed or affection for sounds known by the ear … > Pali: “Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? “No hetaṁ, bhante”. [¶29] smells known by the nose … > Pali: “Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? “No hetaṁ, bhante”. [¶30] tastes known by the tongue … > Pali: “Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? “No hetaṁ, bhante”. [¶31] touches known by the body … > Pali: “Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? “No hetaṁ, bhante”. [¶32] ideas known by the mind that are unknown, unknown before, and which you neither know nor think might be known?” > Pali: “Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṁ vā”ti? [¶33] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶34] “In that case, when it comes to things that ought be seen, heard, thought, and known: in the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the known will be merely the known. When this is the case, you won’t be ‘by that’. When you’re not ‘by that’, you won’t be ‘in that’. When you’re not ‘in that’, you won’t be in this life or the next or in between the two. Just this is the end of suffering.” > Pali: “Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati. Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati; tato tvaṁ, mālukyaputta, na tena. Yato tvaṁ, mālukyaputta, na tena; tato tvaṁ, mālukyaputta, na tattha. Yato tvaṁ, mālukyaputta, na tattha; tato tvaṁ, mālukyaputta, nevidha, na huraṁ, na ubhayamantarena. Esevanto dukkhassā”ti. [¶35] “This is how I understand the detailed meaning of the Buddha’s brief statement: > Pali: “Imassa khvāhaṁ, bhante, bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi: [¶36] ‘When you see a sight, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it. > Pali: ‘Rūpaṁ disvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati. [¶37] Many feelings grow arising from sights. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment. > Pali: Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati. [¶38] When you hear a sound, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it. > Pali: Saddaṁ sutvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati. [¶39] Many feelings grow arising from sounds. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment. > Pali: Tassa vaḍḍhanti vedanā, anekā saddasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati. [¶40] When you smell an odor, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it. > Pali: Gandhaṁ ghatvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati. [¶41] Many feelings grow arising from smells. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment. > Pali: Tassa vaḍḍhanti vedanā, anekā gandhasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati. [¶42] When you enjoy a taste, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it. > Pali: Rasaṁ bhotvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati. [¶43] Many feelings grow arising from tastes. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment. > Pali: Tassa vaḍḍhanti vedanā, anekā rasasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati. [¶44] When you sense a touch, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it. > Pali: Phassaṁ phussa sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati. [¶45] Many feelings grow arising from touches. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment. > Pali: Tassa vaḍḍhanti vedanā, anekā phassasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati. [¶46] When you know an idea, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it. > Pali: Dhammaṁ ñatvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati. [¶47] Many feelings grow arising from ideas. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment. > Pali: Tassa vaḍḍhanti vedanā, anekā dhammasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati. [¶48] There’s no desire for sights when you see a sight with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it. > Pali: Na so rajjati rūpesu, rūpaṁ disvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. [¶49] Even as you see a sight and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment. > Pali: Yathāssa passato rūpaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati. [¶50] There’s no desire for sounds when you hear a sound with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it. > Pali: Na so rajjati saddesu, saddaṁ sutvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. [¶51] Even as you hear a sound and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment. > Pali: Yathāssa suṇato saddaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati. [¶52] There’s no desire for odors when you smell an odor with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it. > Pali: Na so rajjati gandhesu, gandhaṁ ghatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. [¶53] Even as you smell an odor and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment. > Pali: Yathāssa ghāyato gandhaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati. [¶54] There’s no desire for tastes when you enjoy a taste with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it. > Pali: Na so rajjati rasesu, rasaṁ bhotvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. [¶55] Even as you savor a taste and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment. > Pali: Yathāssa sāyato rasaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati. [¶56] There’s no desire for touches when you sense a touch with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it. > Pali: Na so rajjati phassesu, phassaṁ phussa paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. [¶57] Even as you sense a touch and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment. > Pali: Yathāssa phusato phassaṁ, sevato cāpi vedanaṁ; Khīyati nopacīyati, evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, santike nibbāna vuccati. [¶58] There’s no desire for ideas when you know an idea with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it. > Pali: Na so rajjati dhammesu, dhammaṁ ñatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. [¶59] Even as you know an idea and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.’ > Pali: Yathāssa jānato dhammaṁ, Sevato cāpi vedanaṁ; Khīyati nopacīyati, Evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, Santike nibbāna vuccatī’ti. [¶60] 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. [¶61] “Good, good, Māluṅkyaputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this.” And he repeated the verses in full. > Pali: “Sādhu sādhu, mālukyaputta. Sādhu kho tvaṁ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāsi: [¶62] > Pali: ‘Rūpaṁ disvā sati muṭṭhā, Piyaṁ nimittaṁ manasi karoto; Sārattacitto vedeti, Tañca ajjhosa tiṭṭhati. [¶63] > Pali: Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati; Evaṁ ācinato dukkhaṁ, ārā nibbāna vuccati. [¶64] > Pali: …pe… [¶65] > Pali: Na so rajjati dhammesu, dhammaṁ ñatvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. [¶66] > Pali: Yathāssa vijānato dhammaṁ, Sevato cāpi vedanaṁ; Khīyati nopacīyati, Evaṁ so caratī sato; Evaṁ apacinato dukkhaṁ, Santike nibbāna vuccatī’ti. [¶67] “This is how to see the detailed meaning of what I said in brief.” > Pali: Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. [¶68] And then Venerable Māluṅkyaputta 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. Then Māluṅkyaputta, 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 āyasmā mālukyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. [¶69] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Māluṅkyaputta became one of the perfected. > Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti. [¶70] > Pali: Dutiyaṁ. [¶71] SN 35.96 · Liable to Decline > Pali: SN 35.96 · Parihānadhammasutta [¶72] “Mendicants, I will teach you who is liable to decline, who is not liable to decline, and the six fields of mastery. Listen … > Pali: “Parihānadhammañca vo, bhikkhave, desessāmi aparihānadhammañca cha ca abhibhāyatanāni. Taṁ suṇātha. [¶73] And how is someone liable to decline? When a mendicant sees a sight with their eyes, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Suppose that mendicant tolerates them and doesn’t give them up, dispel them, eliminate them, and obliterate them. They should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ > Pali: Kathañca, bhikkhave, parihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṁ vuttaṁ bhagavatāti …pe…. [¶74] Furthermore, when a mendicant hears a sound … smells an odor … tastes a flavor … encounters a touch … knows an idea with their mind, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. If that mendicant tolerates them and doesn’t give them up, dispel them, eliminate them, and obliterate them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ That’s how someone is liable to decline. > Pali: Puna caparaṁ, bhikkhave, bhikkhuno jivhāya rasaṁ sāyitvā uppajjanti …pe… puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṁ vuttaṁ bhagavatāti. Evaṁ kho, bhikkhave, parihānadhammo hoti. [¶75] And how is someone not liable to decline? When a mendicant sees a sight with their eyes, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Suppose that mendicant doesn’t tolerate them but gives them up, dispels them, eliminates them, and obliterates them. They should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ > Pali: Kathañca, bhikkhave, aparihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṁ vuttaṁ bhagavatāti …pe…. [¶76] Furthermore, when a mendicant hears a sound … smells an odor … tastes a flavor … encounters a touch … knows an idea with their mind, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Suppose that mendicant doesn’t tolerate them but gives them up, dispels them, eliminates them, and obliterates them. They should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ That’s how someone is not liable to decline. > Pali: Puna caparaṁ, bhikkhave, bhikkhuno jivhāya rasaṁ sāyitvā uppajjanti …pe… puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, veditabbametaṁ, bhikkhave, bhikkhunā: ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṁ vuttaṁ bhagavatāti. Evaṁ kho, bhikkhave, aparihānadhammo hoti. [¶77] And what are the six fields of mastery? When a mendicant sees a sight with their eyes, bad, unskillful phenomena don’t arise: memories and thoughts that tighten the fetters. They should understand: ‘This sense field has been mastered. For this is what the Buddha calls a field of mastery.’ … Furthermore, when a mendicant knows an idea with their mind, bad, unskillful phenomena don’t arise: memories and thoughts that tighten the fetters. They should understand: ‘This sense field has been mastered. For this is what the Buddha calls a field of mastery.’ These are the six fields of mastery.” > Pali: Katamāni ca, bhikkhave, cha abhibhāyatanāni? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā nuppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā. Veditabbametaṁ, bhikkhave, bhikkhunā: ‘abhibhūtametaṁ āyatanaṁ’. Abhibhāyatanañhetaṁ vuttaṁ bhagavatāti …pe… puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya nuppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. Veditabbametaṁ, bhikkhave, bhikkhunā: ‘abhibhūtametaṁ āyatanaṁ’. Abhibhāyatanañhetaṁ vuttaṁ bhagavatāti. Imāni vuccanti, bhikkhave, cha abhibhāyatanānī”ti. [¶78] > Pali: Tatiyaṁ. [¶79] SN 35.97 · One Who Lives Negligently > Pali: SN 35.97 · Pamādavihārīsutta [¶80] “Mendicants, I will teach you who lives negligently and who lives diligently. Listen … > Pali: “Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. Taṁ suṇātha. [¶81] And how does someone live negligently? > Pali: Kathañca, bhikkhave, pamādavihārī hoti? [¶82] When you live with the eye faculty unrestrained, your mind becomes polluted when it comes to sights known by the eye. When the mind is polluted, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, you’re reckoned to live negligently. > Pali: Cakkhundriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati cakkhuviññeyyesu rūpesu. tassa byāsittacittassa pāmojjaṁ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṁ hoti. Dukkhino cittaṁ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati …pe… [¶83] When you live with the ear … nose … tongue … body … mind faculty unrestrained, your mind becomes polluted when it comes to ideas known by the mind. When the mind is polluted, there’s no joy. When there’s no joy, there’s no rapture. When there’s no rapture, there’s no tranquility. When there’s no tranquility, there’s suffering. When one is suffering, the mind does not become immersed in samādhi. When the mind is not immersed in samādhi, principles do not become clear. Because principles have not become clear, you’re reckoned to live negligently. > Pali: jivhindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati jivhāviññeyyesu rasesu, tassa byāsittacittassa …pe… pamādavihārītveva saṅkhaṁ gacchati …pe… manindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati manoviññeyyesu dhammesu, tassa byāsittacittassa pāmojjaṁ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṁ hoti. Dukkhino cittaṁ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati. [¶84] That’s how someone lives negligently. > Pali: Evaṁ kho, bhikkhave, pamādavihārī hoti. [¶85] And how does someone live diligently? > Pali: Kathañca, bhikkhave, appamādavihārī hoti? [¶86] When you live with the eye faculty restrained, your mind doesn’t become polluted when it comes to sights known by the eye. When the mind isn’t polluted, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, you’re reckoned to live diligently. > Pali: Cakkhundriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati cakkhuviññeyyesu rūpesu, tassa abyāsittacittassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ viharati. Sukhino cittaṁ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati …pe… [¶87] When you live with the ear … nose … tongue … body … mind faculty restrained, your mind doesn’t become polluted when it comes to ideas known by the mind. When the mind isn’t polluted, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, you’re reckoned to live diligently. > Pali: jivhindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati …pe… appamādavihārītveva saṅkhaṁ gacchati. Manindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati, manoviññeyyesu dhammesu, tassa abyāsittacittassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ viharati. Sukhino cittaṁ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati. [¶88] That’s how someone lives diligently.” > Pali: Evaṁ kho, bhikkhave, appamādavihārī hotī”ti. [¶89] > Pali: Catutthaṁ. [¶90] SN 35.98 · Restraint > Pali: SN 35.98 · Saṁvarasutta [¶91] “Mendicants, I will teach you who is restrained and who is unrestrained. Listen … > Pali: “Saṁvarañca vo, bhikkhave, desessāmi, asaṁvarañca. Taṁ suṇātha. [¶92] And how is someone unrestrained? > Pali: Kathañca, bhikkhave, asaṁvaro hoti? [¶93] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ > Pali: Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā: ‘parihāyāmi kusalehi dhammehi. Parihānañhetaṁ vuttaṁ bhagavatā’ti …pe… [¶94] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they should understand: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ > Pali: santi, bhikkhave, jivhāviññeyyā rasā …pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā: ‘parihāyāmi kusalehi dhammehi. Parihānañhetaṁ vuttaṁ bhagavatā’ti. [¶95] This is how someone is unrestrained. > Pali: Evaṁ kho, bhikkhave, asaṁvaro hoti. [¶96] And how is someone restrained? > Pali: Kathañca, bhikkhave, saṁvaro hoti? [¶97] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ > Pali: Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā: ‘na parihāyāmi kusalehi dhammehi. Aparihānañhetaṁ vuttaṁ bhagavatā’ti …pe… [¶98] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they should understand: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ > Pali: santi, bhikkhave, jivhāviññeyyā rasā …pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṁ bhikkhunā: ‘na parihāyāmi kusalehi dhammehi. Aparihānañhetaṁ vuttaṁ bhagavatā’ti. [¶99] This is how someone is restrained.” > Pali: Evaṁ kho, bhikkhave, saṁvaro hotī”ti. [¶100] > Pali: Pañcamaṁ. [¶101] SN 35.99 · Immersion > Pali: SN 35.99 · Samādhisutta [¶102] “Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand? > Pali: “Samādhiṁ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti? [¶103] They truly understand that the eye is impermanent. They truly understand that sights … eye consciousness … eye contact … the pleasant, painful, or neutral feeling that arises dependent on eye contact is impermanent. … > Pali: ‘Cakkhu aniccan’ti yathābhūtaṁ pajānāti; ‘rūpā aniccā’ti yathābhūtaṁ pajānāti; ‘cakkhuviññāṇaṁ aniccan’ti yathābhūtaṁ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṁ pajānāti. ‘Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti …pe… [¶104] They truly understand that the mind is impermanent. They truly understand that ideas … mind consciousness … mind contact … the pleasant, painful, or neutral feeling that arises dependent on mind contact is impermanent. > Pali: ‘mano aniccan’ti yathābhūtaṁ pajānāti. Dhammā … manoviññāṇaṁ … manosamphasso … ‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti. [¶105] Mendicants, develop immersion. A mendicant who has immersion truly understands.” > Pali: Samādhiṁ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānātī”ti. [¶106] > Pali: Chaṭṭhaṁ. [¶107] SN 35.100 · Retreat > Pali: SN 35.100 · Paṭisallānasutta [¶108] “Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand? > Pali: “Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti? [¶109] They truly understand that the eye is impermanent. They truly understand that sights … eye consciousness … eye contact … the pleasant, painful, or neutral feeling that arises dependent on mind contact is impermanent. > Pali: ‘Cakkhu aniccan’ti yathābhūtaṁ pajānāti; ‘rūpā aniccā’ti yathābhūtaṁ pajānāti; ‘cakkhuviññāṇaṁ aniccan’ti yathābhūtaṁ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṁ pajānāti …pe… ‘yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccan’ti yathābhūtaṁ pajānāti. [¶110] Mendicants, meditate in retreat. A mendicant in retreat truly understands.” > Pali: Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānātī”ti. [¶111] > Pali: Sattamaṁ. [¶112] SN 35.101 · It’s Not Yours (1st) > Pali: SN 35.101 · Paṭhamanatumhākasutta [¶113] “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? [¶114] The eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises dependent on eye contact isn’t yours: give it up. Giving it up will be for your welfare and happiness. > Pali: Cakkhu, bhikkhave, na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Rūpā na tumhākaṁ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṁ na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṁ. Taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. …pe… [¶115] The ear … nose … tongue … body … > Pali: Jivhā na tumhākaṁ. Taṁ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Rasā na tumhākaṁ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Jivhāviññāṇaṁ na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Jivhāsamphasso na tumhākaṁ. Taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati …pe…. [¶116] The mind isn’t yours: give it up. Giving it up will be for your welfare and happiness. Ideas … Mind consciousness … Mind contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness. > Pali: Mano na tumhākaṁ. Taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Dhammā na tumhākaṁ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Manoviññāṇaṁ na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Manosamphasso na tumhākaṁ. Taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. [¶117] 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? [¶118] “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. [¶119] “In the same way, the eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. … > Pali: “Evameva kho, bhikkhave, cakkhu na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Rūpā na tumhākaṁ … cakkhuviññāṇaṁ … cakkhusamphasso …pe… [¶120] The pleasant, painful, or neutral feeling that arises dependent on mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness.” > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti. [¶121] > Pali: Aṭṭhamaṁ. [¶122] SN 35.102 · It’s Not Yours (2nd) > Pali: SN 35.102 · Dutiyanatumhākasutta [¶123] “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? [¶124] The eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. Sights … Eye consciousness … Eye contact … > Pali: Cakkhu, bhikkhave, na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Rūpā na tumhākaṁ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṁ na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṁ. Taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati …pe… [¶125] The pleasant, painful, or neutral feeling that arises dependent on mind contact isn’t yours: give it up. Giving it up will be for your welfare and happiness. > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na tumhākaṁ. Taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati. [¶126] Give up what’s not yours. Giving it up will be for your welfare and happiness.” > Pali: Yampi, bhikkhave, na tumhākaṁ, taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissatī”ti. [¶127] > Pali: Navamaṁ. [¶128] SN 35.103 · About Uddaka > Pali: SN 35.103 · Udakasutta [¶129] “Mendicants, Uddaka son of Rāma used to say: > Pali: “Udako sudaṁ, bhikkhave, rāmaputto evaṁ vācaṁ bhāsati: [¶130] ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root was dug out by me!’ > Pali: ‘idaṁ jātu vedagū, idaṁ jātu sabbajī, idaṁ jātu apalikhataṁ gaṇḍamūlaṁ palikhaṇin’ti. [¶131] Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ > Pali: Taṁ kho panetaṁ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṁyeva gaṇḍamūlaṁ ‘palikhataṁ me gaṇḍamūlan’ti bhāsati. [¶132] A mendicant might rightly say here: > Pali: Idha kho taṁ, bhikkhave, bhikkhu sammā vadamāno vadeyya: [¶133] ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root is dug out!’ > Pali: ‘idaṁ jātu vedagū, idaṁ jātu sabbajī, idaṁ jātu apalikhataṁ gaṇḍamūlaṁ palikhaṇin’ti. [¶134] And how is someone a knowledge master? It’s when a mendicant truly understands the six fields of contact’s origin, disappearance, gratification, drawback, and escape. That’s how a mendicant is a knowledge master. > Pali: Kathañca, bhikkhave, vedagū hoti? Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti; evaṁ kho, bhikkhave, bhikkhu vedagū hoti. [¶135] And how is a mendicant a conqueror of all? It’s when a mendicant comes to be freed by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape. That’s how a mendicant is a conqueror of all. > Pali: Kathañca, bhikkhave, bhikkhu sabbajī hoti? Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti; evaṁ kho, bhikkhave, bhikkhu sabbajī hoti. [¶136] And how has a mendicant dug out the undug boil’s root? ‘Boil’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. ‘Boil’s root’ is a term for craving. It’s when a mendicant has given up craving, 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 how a mendicant has dug out the undug boil’s root. > Pali: Kathañca, bhikkhave, bhikkhuno apalikhataṁ gaṇḍamūlaṁ palikhataṁ hoti? Gaṇḍoti kho, bhikkhave, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ. Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; evaṁ kho, bhikkhave, bhikkhuno apalikhataṁ gaṇḍamūlaṁ palikhataṁ hoti. [¶137] Uddaka son of Rāma used to say: > Pali: Udako sudaṁ, bhikkhave, rāmaputto evaṁ vācaṁ bhāsati: [¶138] ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root is dug out!’ > Pali: ‘idaṁ jātu vedagū, idaṁ jātu sabbajī, idaṁ jātu apalikhataṁ gaṇḍamūlaṁ palikhaṇin’ti. [¶139] Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ > Pali: Taṁ kho panetaṁ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati; apalikhataṁyeva gaṇḍamūlaṁ ‘palikhataṁ me gaṇḍamūlan’ti bhāsati. [¶140] A mendicant might rightly say here: > Pali: Idha kho taṁ, bhikkhave, bhikkhu sammā vadamāno vadeyya: [¶141] ‘Hereupon, ever the knowledge master! Hereupon, ever the conqueror of all! Hereupon, ever the undug boil’s root is dug out!’” > Pali: ‘idaṁ jātu vedagū, idaṁ jātu sabbajī, idaṁ jātu apalikhataṁ gaṇḍamūlaṁ palikhaṇin’ti. [¶142] > Pali: Dasamaṁ. [¶143] > Pali: Saḷavaggo pañcamo. [¶144] > Pali: Tassuddānaṁ [¶145] > Pali: Dve saṅgayhā parihānaṁ, Pamādavihārī ca saṁvaro; Samādhi paṭisallānaṁ, Dve natumhākena uddakoti. [¶146] > Pali: Saḷāyatanavagge dutiyapaṇṇāsako samatto. [¶147] > Pali: Tassa vagguddānaṁ [¶148] > Pali: Avijjā migajālañca, Gilānaṁ channaṁ catutthakaṁ; Saḷavaggena paññāsaṁ, Dutiyo paṇṇāsako ayanti. [¶149] > Pali: Paṭhamasatakaṁ. ## 12. Sanctuary from the Yoke · SN 35.104–35.113 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/12/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/12/#p-N [¶0] SN 35.104 · Sanctuary from the Yoke > Pali: SN 35.104 · Yogakkhemisutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] “Mendicants, I will teach you an exposition of the teaching, an explanation of one who has found sanctuary from the yoke. Listen … > Pali: “Yogakkhemipariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha. [¶3] And what is an exposition of the teaching, an explanation of one who has found sanctuary from the yoke? > Pali: Katamo ca, bhikkhave, yogakkhemipariyāyo dhammapariyāyo? [¶4] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. He teaches yoking oneself to meditation for giving them up. That’s why the Realized One is called one who has found sanctuary from the yoke. … > Pali: Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṁ, tasmā tathāgato ‘yogakkhemī’ti vuccati …pe… [¶5] There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. He teaches yoking oneself to meditation for giving them up. That’s why the Realized One is called one who has found sanctuary from the yoke. > Pali: santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṁ, tasmā tathāgato ‘yogakkhemī’ti vuccati. [¶6] This is an exposition of the teaching, an explanation of one who has found sanctuary from the yoke.” > Pali: Ayaṁ kho, bhikkhave, yogakkhemipariyāyo dhammapariyāyo”ti. [¶7] > Pali: Paṭhamaṁ. [¶8] SN 35.105 · Because of Grasping > Pali: SN 35.105 · Upādāyasutta [¶9] “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 sukhaṁ dukkhan”ti? [¶10] “Our teachings are rooted in the Buddha. …” > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…. [¶11] “Mendicants, when there’s an eye, because of grasping the eye, pleasure and pain arise in oneself. … When there’s a mind, because of grasping the mind, pleasure and pain arise in oneself. > Pali: “Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… manasmiṁ sati manaṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhaṁ. [¶12] What do you think, mendicants? Is the eye permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶13] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶14] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶15] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶16] “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 sukhaṁ dukkhan”ti? [¶17] “No, sir.” … > Pali: “No hetaṁ, bhante” …pe…. [¶18] “Is the ear … nose … tongue … body … mind permanent or impermanent?” > Pali: “Jivhā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti? “No hetaṁ, bhante” …pe…. “Mano nicco vā anicco vā”ti? [¶19] “Impermanent, sir.” > Pali: “Anicco, bhante”. [¶20] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶21] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶22] “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 sukhaṁ dukkhan”ti? [¶23] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶24] “Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶25] 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. [¶26] > Pali: Dutiyaṁ. [¶27] SN 35.106 · The Origin of Suffering > Pali: SN 35.106 · Dukkhasamudayasutta [¶28] “Mendicants, I will teach you the origin and disappearance of suffering. Listen … > Pali: “Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṁ suṇātha. [¶29] And what, mendicants, is the origin of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. This is the origin of suffering … > Pali: Katamo ca, bhikkhave, dukkhassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṁ dukkhassa samudayo …pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. [¶30] Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. This is the origin of suffering. > Pali: Ayaṁ dukkhassa samudayo …pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṁ kho, bhikkhave, dukkhassa samudayo. [¶31] And what is the disappearance of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases with no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the disappearance of suffering. … > Pali: Katamo ca, bhikkhave, dukkhassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ dukkhassa atthaṅgamo …pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… [¶32] Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases with no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the disappearance of suffering.” > Pali: manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo”ti. [¶33] > Pali: Tatiyaṁ. [¶34] SN 35.107 · The Origin of the World > Pali: SN 35.107 · Lokasamudayasutta [¶35] “Mendicants, I will teach you the origin and disappearance of the world. Listen … > Pali: “Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṁ suṇātha. [¶36] And what, mendicants, is the origin of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world. … > Pali: Katamo ca, bhikkhave, lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṁ kho, bhikkhave, lokassa samudayo …pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… [¶37] Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world. > Pali: manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṁ kho, bhikkhave, lokassa samudayo. [¶38] And what is the disappearance of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the disappearance of the world. … > Pali: Katamo ca, bhikkhave, lokassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ kho, bhikkhave, lokassa atthaṅgamo …pe… jivhañca paṭicca rase ca uppajjati …pe… [¶39] Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases no residue left behind, grasping ceases. When grasping ceases … That is how this entire mass of suffering ceases. This is the disappearance of the world.” > Pali: manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṁ kho, bhikkhave, lokassa atthaṅgamo”ti. [¶40] > Pali: Catutthaṁ. [¶41] SN 35.108 · I’m Better > Pali: SN 35.108 · Seyyohamasmisutta [¶42] “Mendicants, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” > Pali: “Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya kiṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti? [¶43] “Our teachings are rooted in the Buddha. …” > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…. [¶44] “When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. … > Pali: “Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya cakkhuṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti …pe… jivhāya sati …pe… [¶45] When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. > Pali: manasmiṁ sati manaṁ upādāya manaṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti. [¶46] What do you think, mendicants? Is the eye permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶47] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶48] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶49] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶50] “But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti? [¶51] “No, sir.” … > Pali: “No hetaṁ, bhante” …pe… jivhā … niccā vā aniccā vā”ti? [¶52] > Pali: “Aniccā, bhante” …pe…. [¶53] “Is the mind permanent or impermanent?” > Pali: “Mano nicco vā anicco vā”ti? [¶54] “Impermanent, sir.” > Pali: “Anicco, bhante”. [¶55] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶56] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶57] “But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti? [¶58] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶59] “Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶60] 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. [¶61] > Pali: Pañcamaṁ. [¶62] SN 35.109 · Things That Tighten Fetters > Pali: SN 35.109 · Saṁyojaniyasutta [¶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? The eye is something that tightens the fetters. The desire and greed for it is the fetter. > Pali: Katame ca, bhikkhave, saṁyojaniyā dhammā, katamañca saṁyojanaṁ? Cakkhuṁ, bhikkhave, saṁyojaniyo dhammo. Yo tattha chandarāgo, taṁ tattha saṁyojanaṁ …pe… [¶65] The ear … nose … tongue … body … mind is something that tightens the fetters. The desire and greed for it is the fetter. These are called the things that tighten the fetters, and this is the fetter.” > Pali: jivhā saṁyojaniyo dhammo …pe… mano saṁyojaniyo dhammo. Yo tattha chandarāgo, taṁ tattha saṁyojanaṁ. Ime vuccanti, bhikkhave, saṁyojaniyā dhammā, idaṁ saṁyojanan”ti. [¶66] > Pali: Chaṭṭhaṁ. [¶67] SN 35.110 · Things That Fuel Grasping > Pali: SN 35.110 · Upādāniyasutta [¶68] “Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen … > Pali: “Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṁ suṇātha. [¶69] What are the things that fuel grasping? And what is the grasping? The eye is something that fuels grasping. The desire and greed for it is the grasping. > Pali: Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṁ? Cakkhuṁ, bhikkhave, upādāniyo dhammo. Yo tattha chandarāgo, taṁ tattha upādānaṁ …pe… [¶70] The ear … nose … tongue … body … mind is something that fuels grasping. The desire and greed for it is the grasping. These are called the things that fuel grasping, and this is the grasping.” > Pali: jivhā upādāniyo dhammo …pe… mano upādāniyo dhammo. Yo tattha chandarāgo, taṁ tattha upādānaṁ. Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṁ upādānan”ti. [¶71] > Pali: Sattamaṁ. [¶72] SN 35.111 · Complete Understanding of the Interior > Pali: SN 35.111 · Ajjhattikāyatanaparijānanasutta [¶73] “Mendicants, without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering. > Pali: “Cakkhuṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. [¶74] Without directly knowing and completely understanding the ear … nose … tongue … body … mind, without dispassion for it and giving it up, you can’t end suffering. > Pali: Sotaṁ … ghānaṁ … jivhaṁ … kāyaṁ … manaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. [¶75] By directly knowing and completely understanding the eye, having dispassion for it and giving it up, you can end suffering. > Pali: Cakkhuñca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya …pe… [¶76] By directly knowing and completely understanding the ear … nose … tongue … body … mind, having dispassion for it and giving it up, you can end suffering.” > Pali: jivhaṁ … kāyaṁ … manaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. [¶77] > Pali: Aṭṭhamaṁ. [¶78] SN 35.112 · Complete Understanding of the Exterior > Pali: SN 35.112 · Bāhirāyatanaparijānanasutta [¶79] “Mendicants, without directly knowing and completely understanding sights … sounds … smells … tastes … touches … ideas, without dispassion for them and giving them up, you can’t end suffering. > Pali: “Rūpe, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Sadde … gandhe … rase … phoṭṭhabbe … dhamme anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. [¶80] By directly knowing and completely understanding sights … sounds … smells … tastes … touches … ideas, having dispassion for them and giving them up, you can end suffering.” > Pali: Rūpe ca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Sadde … gandhe … rase … phoṭṭhabbe … dhamme abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. [¶81] > Pali: Navamaṁ. [¶82] SN 35.113 · Listening In > Pali: SN 35.113 · Upassutisutta [¶83] At one time the Buddha was staying at Ñātika in the brick house. Then while the Buddha was in private retreat he spoke this exposition of the teaching: > Pali: Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. Atha kho bhagavā rahogato paṭisallīno imaṁ dhammapariyāyaṁ abhāsi: [¶84] “Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. > Pali: “cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. [¶85] Ear … nose … tongue … body … > Pali: Jivhañca paṭicca rase ca uppajjati …pe… [¶86] Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. 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: manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. [¶87] Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. > Pali: Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti …pe… [¶88] Ear … nose … tongue … body … > Pali: jivhañca paṭicca rase ca uppajjati …pe… [¶89] Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases no residue left behind, grasping ceases. When grasping ceases … That is how this entire mass of suffering ceases.” > Pali: manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. [¶90] Now at that time a certain monk was standing listening in on the Buddha. The Buddha saw him and said, “Monk, did you hear that exposition of the teaching?” > Pali: Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti. Addasā kho bhagavā taṁ bhikkhuṁ upassuti ṭhitaṁ. Disvāna taṁ bhikkhuṁ etadavoca: “assosi no tvaṁ, bhikkhu, imaṁ dhammapariyāyan”ti? [¶91] “Yes, sir.” > Pali: “Evaṁ, bhante”. [¶92] “Learn that exposition of the teaching, memorize it, and remember it. That exposition of the teaching is beneficial and relevant to the fundamentals of the spiritual life.” > Pali: “Uggaṇhāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. Pariyāpuṇāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. Dhārehi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. Atthasañhitoyaṁ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti. [¶93] > Pali: Dasamaṁ. [¶94] > Pali: Yogakkhemivaggo paṭhamo. [¶95] > Pali: Tassuddānaṁ [¶96] > Pali: Yogakkhemi upādāya, Dukkhaṁ loko ca seyyo ca; Saṁyojanaṁ upādānaṁ, Dve parijānaṁ upassutīti. ## 13. The World and the Kinds of Sensual Stimulation · SN 35.114–35.120 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/13/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/13/#p-N [¶0] SN 35.114 · Māra’s Snare (1st) > Pali: SN 35.114 · Paṭhamamārapāsasutta [¶1] “Mendicants, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. They’re bound by Māra’s bonds, and the Wicked One can do with them what he wants. > Pali: “Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— ayaṁ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato …pe…. [¶2] There are sounds … smells … tastes … touches … > Pali: Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— ayaṁ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena …pe…. [¶3] There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keep clinging to them, they’re called a mendicant trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. They’re bound by Māra, and the Wicked One can do with them what he wants. > Pali: Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— ayaṁ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato …pe… [¶4] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. They’re free from Māra’s bonds, and the Wicked One cannot do with them what he wants. > Pali: Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— ayaṁ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṁ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato …pe…. [¶5] There are sounds … smells … tastes … touches … > Pali: Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— ayaṁ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṁ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato …pe…. [¶6] There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. They’re free from Māra’s bonds, and the Wicked One cannot do with them what he wants.” > Pali: Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— ayaṁ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṁ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti. [¶7] > Pali: Paṭhamaṁ. [¶8] SN 35.115 · Māra’s Snare (2nd) > Pali: SN 35.115 · Dutiyamārapāsasutta [¶9] “Mendicants, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant who is bound in sights known by the eye. They’re trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. They’re bound by Māra’s bonds, and the Wicked One can do with them what he wants. > Pali: “Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— ayaṁ vuccati, bhikkhave, bhikkhu baddho cakkhuviññeyyesu rūpesu, āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato …pe…. [¶10] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant who is bound in ideas known by the mind. They’re trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. They’re bound by Māra’s bonds, and the Wicked One can do with them what he wants. > Pali: Santi, bhikkhave, jivhāviññeyyā rasā …pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— ayaṁ vuccati, bhikkhave, bhikkhu baddho manoviññeyyesu dhammesu, āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato …pe…. [¶11] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who is freed from sights known by the eye. They’re not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. They’re free from Māra’s bonds, and the Wicked One cannot do with them what he wants. > Pali: Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— ayaṁ vuccati, bhikkhave, bhikkhu mutto cakkhuviññeyyehi rūpehi, nāvāsagato mārassa, na mārassa vasaṁ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato …pe…. [¶12] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who is freed from ideas known by the mind. They’re not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. They’re free from Māra’s bonds, and the Wicked One cannot do with them what he wants.” > Pali: Santi, bhikkhave, jivhāviññeyyā rasā …pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— ayaṁ vuccati, bhikkhave, bhikkhu mutto manoviññeyyehi dhammehi, nāvāsagato mārassa, na mārassa vasaṁ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti. [¶13] > Pali: Dutiyaṁ. [¶14] SN 35.116 · Traveling to the End of the World > Pali: SN 35.116 · Lokantagamanasutta [¶15] “Mendicants, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.” > Pali: “Nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī”ti. [¶16] When he had spoken, the Blessed One rose from his seat and entered his dwelling. > Pali: Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi. [¶17] Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. … Who can explain in detail the meaning of this brief summary recital given by the Buddha?” > Pali: Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘“nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyan”ti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? [¶18] Then those mendicants thought, “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let’s go to him, and ask him about this matter.” > Pali: Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā”ti. [¶19] Then those mendicants went to Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, “May Venerable Ānanda please explain this.” > Pali: Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: “Idaṁ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti. Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmīti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, āvuso, amhākaṁ etadahosi: ‘ayaṁ kho, āvuso, āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando”ti. [¶20] “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. > Pali: “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṁ atikkammeva, khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; [¶21] Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.” > Pali: evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati— cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā”ti. [¶22] “Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. > Pali: “Addhāvuso ānanda, bhagavā jānaṁ jānāti, passaṁ passati— cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. [¶23] Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. You are capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.” > Pali: Api cāyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Vibhajatāyasmā ānando agaruṁ karitvā”ti. [¶24] “Then listen and apply your mind well, I will speak.” > Pali: “Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. [¶25] “Yes, reverend,” they replied. Ānanda said this: > Pali: “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Āyasmā ānando etadavoca: [¶26] “Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: > Pali: “Yaṁ kho vo, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: [¶27] ‘Mendicants, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.’ > Pali: ‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti, [¶28] This is how I understand the detailed meaning of this summary recital. > Pali: imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. [¶29] Whatever in the world through which you perceive the world and conceive the world is called the world in the training of the Noble One. And through what in the world do you perceive the world and conceive the world? > Pali: Yena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī— ayaṁ vuccati ariyassa vinaye loko. Kena cāvuso, lokasmiṁ lokasaññī hoti lokamānī? [¶30] Through the eye in the world you perceive the world and conceive the world. Through the ear … nose … tongue … body … mind in the world you perceive the world and conceive the world. > Pali: Cakkhunā kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. Sotena kho, āvuso … ghānena kho, āvuso … jivhāya kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. Kāyena kho, āvuso … manena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. [¶31] Whatever in the world through which you perceive the world and conceive the world is called the world in the training of the Noble One. > Pali: Yena kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī— ayaṁ vuccati ariyassa vinaye loko. [¶32] Reverends, the Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail: > Pali: Yaṁ kho vo, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: [¶33] ‘Mendicants, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.’ > Pali: ‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti, [¶34] That is how I understand the detailed meaning of this summary. > Pali: imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. [¶35] If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.” > Pali: Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. [¶36] “Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. > Pali: “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: [¶37] Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.” > Pali: “Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti. Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmīti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti. Atha kho mayaṁ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipucchimha. Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. [¶38] “Mendicants, Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that’s how you should remember it.” > Pali: “Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando. Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ ānandena byākataṁ. Eso cevetassa attho, evañca naṁ dhāreyyāthā”ti. [¶39] > Pali: Tatiyaṁ. [¶40] SN 35.117 · The Kinds of Sensual Stimulation > Pali: SN 35.117 · Kāmaguṇasutta [¶41] “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘My mind might often stray toward the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little.’ > Pali: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṁ bahulaṁ gacchamānaṁ gaccheyya paccuppannesu vā appaṁ vā anāgatesu’. [¶42] Then it occurred to me: ‘In my own way I should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished.’ > Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo’. [¶43] So, mendicants, your minds might also often stray toward the five kinds of sensual stimulation that you formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little. So in your own way you should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that you formerly experienced—which have passed, ceased, and perished. > Pali: Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṁ bahulaṁ gacchamānaṁ gaccheyya paccuppannesu vā appaṁ vā anāgatesu. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo. [¶44] So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body … mind ceases and perception of ideas fades away.” > Pali: Tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti. [¶45] When he had spoken, the Blessed One rose from his seat and entered his dwelling. > Pali: Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi. [¶46] Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. … Who can explain in detail the meaning of this brief summary given by the Buddha?” > Pali: Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? [¶47] Then those mendicants thought, “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary given by the Buddha. Let’s go to him, and ask him about this matter.” > Pali: Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā”ti. [¶48] Then those mendicants went to Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, “May Venerable Ānanda please explain this.” > Pali: Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: “Idaṁ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, āvuso, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando”ti. [¶49] “Reverends, suppose there was a person in need of heartwood. …” > Pali: “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa …pe… [¶50] “Please explain this, if it’s no trouble.” > Pali: vibhajatāyasmā ānando agaruṁ karitvā”ti. [¶51] “Then listen and apply your mind well, I will speak.” > Pali: “Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. [¶52] “Yes, reverend,” they replied. Ānanda said this: > Pali: “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Āyasmā ānando etadavoca: [¶53] “Reverends, the Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail: > Pali: “Yaṁ kho vo, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: [¶54] ‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body … mind ceases and perception of ideas fades away.’ > Pali: ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. [¶55] And this is how I understand the detailed meaning of this summary. > Pali: Imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. [¶56] The Buddha was referring to the cessation of the six sense fields when he said: ‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body … mind ceases and perception of ideas fades away.’ > Pali: Saḷāyatananirodhaṁ no etaṁ, āvuso, bhagavatā sandhāya bhāsitaṁ: ‘tasmātiha, bhikkhave, se āyatane veditabbe, yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. [¶57] The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. And this is how I understand the detailed meaning of this summary. > Pali: Ayaṁ kho, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Imassa khvāhaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. [¶58] If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.” > Pali: Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamatha; upasaṅkamitvā etamatthaṁ puccheyyātha. Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. [¶59] “Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. > Pali: “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: [¶60] Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.” > Pali: “Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti, tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe …pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāmā’ti. Atha kho mayaṁ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipucchimha. Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto”ti. [¶61] “Mendicants, Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that’s how you should remember it.” > Pali: “Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando. Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ ānandena byākataṁ. Eso cevetassa attho. Evañca naṁ dhāreyyāthā”ti. [¶62] > Pali: Catutthaṁ. [¶63] SN 35.118 · The Question of Sakka > Pali: SN 35.118 · Sakkapañhasutta [¶64] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him: > Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ etadavoca: [¶65] “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, what is the reason why some sentient beings are fully extinguished in this very life?” > Pali: “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? [¶66] “Lord of gods, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. > Pali: “Santi kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, devānaminda, bhikkhu no parinibbāyati …pe…. [¶67] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life. > Pali: Santi kho, devānaminda, jivhāviññeyyā rasā …pe… santi kho, devānaminda, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, devānaminda, bhikkhu no parinibbāyati. Ayaṁ kho, devānaminda, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. [¶68] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. > Pali: Santi ca kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. Anupādāno, devānaminda, bhikkhu parinibbāyati …pe…. [¶69] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.” > Pali: Santi kho, devānaminda, jivhāviññeyyā rasā …pe… santi kho, devānaminda, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti na tadupādānaṁ. Anupādāno, devānaminda, bhikkhu parinibbāyati. Ayaṁ kho, devānaminda, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. [¶70] > Pali: Pañcamaṁ. [¶71] SN 35.119 · The Question of Pañcasikha > Pali: SN 35.119 · Pañcasikhasutta [¶72] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. And then the centaur Pañcasikha went up to the Buddha, bowed, stood to one side, and said to him: > Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṁ etadavoca: [¶73] “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” > Pali: “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? [¶74] “Pañcasikha, there are sights known by the eye … > Pali: “Santi kho, pañcasikha, cakkhuviññeyyā rūpā …pe… [¶75] ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life. > Pali: santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, pañcasikha, bhikkhu no parinibbāyati. Ayaṁ kho, pañcasikha, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. [¶76] There are sights known by the eye … > Pali: Santi ca kho, pañcasikha, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā …pe… [¶77] ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.” > Pali: santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. Anupādāno, pañcasikha, bhikkhu parinibbāyati. Ayaṁ kho, pañcasikha, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. [¶78] > Pali: Chaṭṭhaṁ. [¶79] SN 35.120 · Sāriputta and the Protégé > Pali: SN 35.120 · Sāriputtasaddhivihārikasutta [¶80] At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain mendicant went up to Venerable Sāriputta, and exchanged greetings with him. > Pali: Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. [¶81] When the greetings and polite conversation were over, he sat down to one side, and said to him, “Reverend Sāriputta, a mendicant protégé of mine has resigned the training and returned to a lesser life.” > Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu āyasmantaṁ sāriputtaṁ etadavoca: “saddhivihāriko, āvuso sāriputta, bhikkhu sikkhaṁ paccakkhāya hīnāyāvatto”ti. [¶82] “That’s how it is, reverend, when someone doesn’t guard the sense doors, eats too much, and is not committed to wakefulness. It is quite impossible for such a mendicant to maintain the full and pure spiritual life for the rest of their life. But it is quite possible for a mendicant to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness. > Pali: “Evametaṁ, āvuso, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṁ ananuyuttassa. ‘So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ santānessatī’ti netaṁ ṭhānaṁ vijjati. ‘So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ santānessatī’ti ṭhānametaṁ vijjati. [¶83] And how does someone guard the sense doors? When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how someone guards the sense doors. > Pali: Kathañcāvuso, indriyesu guttadvāro hoti? Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. Evaṁ kho, āvuso, indriyesu guttadvāro hoti. [¶84] And how does someone eat in moderation? It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ That’s how someone eats in moderation. > Pali: Kathañcāvuso, bhojane mattaññū hoti? Idhāvuso, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṁ kho, āvuso, bhojane mattaññū hoti. [¶85] And how is someone committed to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. That’s how someone is committed to wakefulness. > Pali: Kathañcāvuso, jāgariyaṁ anuyutto hoti? Idhāvuso, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno, uṭṭhānasaññaṁ manasi karitvā. Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Evaṁ kho, āvuso, jāgariyaṁ anuyutto hoti. [¶86] So you should train like this: ‘We will guard the sense doors, eat in moderation, and be committed to wakefulness.’ That’s how you should train.” > Pali: Tasmātihāvuso, evaṁ sikkhitabbaṁ: ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā’ti. Evañhi vo, āvuso, sikkhitabban”ti. [¶87] > Pali: Sattamaṁ. ## 14. The World and the Kinds of Sensual Stimulation · SN 35.121–35.123 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/14/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/14/#p-N [¶0] SN 35.121 · Advice to Rāhula > Pali: SN 35.121 · Rāhulovādasutta [¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. > Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. [¶2] Then as he was in private retreat this thought came to his mind, “The qualities that ripen in freedom have ripened in Rāhula. Why don’t I lead him further to the ending of defilements?” > Pali: Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; yannūnāhaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vineyyan”ti. [¶3] Then the Buddha robed up in the morning and, taking his bowl and robe, wandered for alms in Sāvatthī. After the meal, on his return from almsround, he addressed Venerable Rāhula, “Rāhula, get your sitting cloth. Let’s go to the Dark Forest for the day’s meditation.” > Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ rāhulaṁ āmantesi: “gaṇhāhi, rāhula, nisīdanaṁ. Yena andhavanaṁ tenupasaṅkamissāma divāvihārāyā”ti. [¶4] “Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha. > Pali: “Evaṁ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. [¶5] Now at that time many thousands of deities followed the Buddha, thinking, “Today the Buddha will lead Rāhula further to the ending of defilements!” > Pali: Tena kho pana samayena anekāni devatāsahassāni bhagavantaṁ anubandhāni honti: “ajja bhagavā āyasmantaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vinessatī”ti. [¶6] Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out. Rāhula bowed to the Buddha and sat down to one side. The Buddha said to him: > Pali: Atha kho bhagavā andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Āyasmāpi kho rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca: [¶7] “What do you think, Rāhula? Is the eye permanent or impermanent?” > Pali: “Taṁ kiṁ maññasi, rāhula, cakkhu 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 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? [¶12] “No, sir.” > Pali: “No hetaṁ, bhante”. (…) [¶13] “Are sights … eye consciousness … eye contact permanent or impermanent?” > Pali: “Rūpā niccā vā aniccā vā”ti? “Aniccā, bhante” …pe…. “Cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe…. “Cakkhusamphasso nicco vā anicco vā”ti? [¶14] “Impermanent, sir.” … > Pali: “Anicco, bhante” …pe…. [¶15] “Anything included in feeling, perception, choices, and consciousness that arises dependent on eye contact: is that permanent or impermanent?” > Pali: “Yampidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? [¶16] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶17] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶18] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶19] “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? [¶20] “No, sir.” > Pali: “No hetaṁ, bhante” …pe…. [¶21] “Is the ear … nose … tongue … body … mind permanent or impermanent?” > Pali: “Jivhā niccā vā aniccā vā”ti? “Aniccā, bhante” …pe…. “Jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe…. “Jivhāsamphasso nicco vā anicco vā”ti? “Anicco, bhante” …pe…. “Yampidaṁ jivhāsamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante” …pe…. “Mano nicco vā anicco vā”ti? [¶22] “Impermanent, sir.” > Pali: “Anicco, bhante”. [¶23] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶24] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶25] “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? [¶26] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶27] “Are ideas … mind consciousness … mind contact permanent or impermanent?” > Pali: “Dhammā niccā vā aniccā vā”ti? “Aniccā, bhante” …pe…. “Manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe…. “Manosamphasso nicco vā anicco vā”ti? [¶28] “Impermanent, sir.” … > Pali: “Anicco, bhante” …pe…. [¶29] “Anything included in feeling, perception, choices, and consciousness that arises dependent on mind contact: is that permanent or impermanent?” > Pali: “Yampidaṁ manosamphassapaccayā uppajjati vedanāgataṁ, saññāgataṁ, saṅkhāragataṁ, viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? [¶30] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶31] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶32] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶33] “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? [¶34] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶35] “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises dependent on eye contact. > Pali: “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati …pe… [¶36] They grow disillusioned with the ear … nose … tongue … body … > Pali: jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati …pe…. [¶37] They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises dependent on mind contact. > Pali: Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. [¶38] Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶39] 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. [¶40] That is what the Buddha said. Satisfied, Venerable Rāhula approved what the Buddha said. And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping. > Pali: Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandi. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṁ vimucci. [¶41] And the stainless, immaculate vision of the Dhamma arose in those thousands of deities: > Pali: Anekānañca devatāsahassānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: [¶42] “Everything that is liable to arise is liable to cease.” > Pali: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. [¶43] > Pali: Aṭṭhamaṁ. [¶44] SN 35.122 · Things That Tighten Fetters > Pali: SN 35.122 · Saṁyojaniyadhammasutta [¶45] “Mendicants, I will teach you the things that tighten the fetters, and the fetter. Listen … > Pali: “Saṁyojaniye ca, bhikkhave, dhamme desessāmi saṁyojanañca. Taṁ suṇātha. [¶46] What are the things that tighten the fetters? And what is the fetter? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that tighten the fetters. The desire and greed for them is the fetter. > Pali: Katame ca, bhikkhave, saṁyojaniyā dhammā, katamañca saṁyojanaṁ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime vuccanti, bhikkhave, saṁyojaniyā dhammā. Yo tattha chandarāgo, taṁ tattha saṁyojanaṁ …pe… [¶47] There are sounds … smells … tastes … touches … thoughts known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that tighten the fetters. The desire and greed for them is the fetter.” > Pali: santi, bhikkhave, jivhāviññeyyā rasā …pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime vuccanti, bhikkhave, saṁyojaniyā dhammā. Yo tattha chandarāgo taṁ tattha saṁyojanan”ti. [¶48] > Pali: Navamaṁ. [¶49] SN 35.123 · Things That Fuel Grasping > Pali: SN 35.123 · Upādāniyadhammasutta [¶50] “Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen … > Pali: “Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṁ suṇātha. [¶51] What are the things that fuel grasping? And what is the grasping? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that fuel grasping. The desire and greed for them is the grasping. > Pali: Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṁ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo, taṁ tattha upādānaṁ …pe… [¶52] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are called the things that fuel grasping. The desire and greed for them is the grasping.” > Pali: santi, bhikkhave, jivhāviññeyyā rasā …pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo taṁ tattha upādānan”ti. [¶53] > Pali: Dasamaṁ. [¶54] > Pali: Lokakāmaguṇavaggo dutiyo. [¶55] > Pali: Tassuddānaṁ [¶56] > Pali: Mārapāsena dve vuttā, lokakāmaguṇena ca; Sakko pañcasikho ceva, sāriputto ca rāhulo; Saṁyojanaṁ upādānaṁ, vaggo tena pavuccatīti. ## 15. Householders · SN 35.124–35.133 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/15/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/15/#p-N [¶0] SN 35.124 · At Vesālī > Pali: SN 35.124 · Vesālīsutta [¶1] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the householder Ugga of Vesālī went up to the Buddha, sat down to one side, and said to him: > Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggo gahapati vesāliko bhagavantaṁ etadavoca: [¶2] “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” > Pali: “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? [¶3] “Householder, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. > Pali: “Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, gahapati, bhikkhu no parinibbāyati …pe… [¶4] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. > Pali: santi kho, gahapati, jivhāviññeyyā rasā …pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, gahapati, bhikkhu no parinibbāyati. [¶5] That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life. > Pali: Ayaṁ kho, gahapati, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. [¶6] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. > Pali: Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. Anupādāno, gahapati, bhikkhu parinibbāyati …pe… [¶7] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. > Pali: santi kho, gahapati, jivhāviññeyyā rasā …pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. Anupādāno, gahapati, bhikkhu parinibbāyati. [¶8] That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.” > Pali: Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. [¶9] > Pali: Paṭhamaṁ. [¶10] SN 35.125 · In the Land of the Vajjis > Pali: SN 35.125 · Vajjīsutta [¶11] At one time the Buddha was staying in the land of the Vajjis at Elephant Village. Then the householder Uggata of Elephant Village went up to the Buddha, sat down to one side, and said to him: > Pali: Ekaṁ samayaṁ bhagavā vajjīsu viharati hatthigāme. Atha kho uggo gahapati hatthigāmako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggo gahapati hatthigāmako bhagavantaṁ etadavoca: [¶12] “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” … > Pali: “ko nu kho, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? [¶13] (Tell in full as in the previous discourse.) > Pali: (Yathā purimasuttantaṁ, evaṁ vitthāretabbaṁ.) [¶14] > Pali: “Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. [¶15] > Pali: Dutiyaṁ. [¶16] SN 35.126 · At Nāḷandā > Pali: SN 35.126 · Nāḷandasutta [¶17] At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. > Pali: Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. [¶18] Then the householder Upāli went up to the Buddha … and asked him, “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” … > Pali: Atha kho, upāli gahapati, yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho, upāli gahapati, bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? [¶19] (Tell in full as in SN 35.124.) > Pali: (Yathā purimasuttantaṁ, evaṁ vitthāretabbaṁ.) [¶20] > Pali: “Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. [¶21] > Pali: Tatiyaṁ. [¶22] SN 35.127 · With Bhāradvāja > Pali: SN 35.127 · Bhāradvājasutta [¶23] At one time Venerable Bhāradvāja the Alms-Gatherer was staying near Kosambī in Ghosita’s monastery. Then King Udena went up to Bhāradvāja the Alms-Gatherer and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to him: > Pali: Ekaṁ samayaṁ āyasmā piṇḍolabhāradvājo kosambiyaṁ viharati ghositārāme. Atha kho rājā udeno yenāyasmā piṇḍolabhāradvājo tenupasaṅkami; upasaṅkamitvā āyasmatā piṇḍolabhāradvājena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā udeno āyasmantaṁ piṇḍolabhāradvājaṁ etadavoca: [¶24] “Worthy Bhāradvāja, there are these young monks who are youthful, with pristine black hair, blessed with youth, in the prime of life; and they’ve never played around with sensual pleasures. What is the cause, what is the reason why they practice the full and pure spiritual life as long as they live, maintaining it for a long time?” > Pali: “ko nu kho, bho bhāradvāja, hetu ko paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentī”ti? [¶25] “Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: > Pali: “Vuttaṁ kho etaṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena: [¶26] ‘Please, monks, think of women your mother’s age as your mother. Think of women your sister’s age as your sister. And think of women your daughter’s age as your daughter.’ > Pali: ‘etha tumhe, bhikkhave, mātumattīsu mātucittaṁ upaṭṭhapetha, bhaginimattīsu bhaginicittaṁ upaṭṭhapetha, dhītumattīsu dhītucittaṁ upaṭṭhapethā’ti. [¶27] This is a cause, Great King, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.” > Pali: Ayaṁ kho, mahārāja, hetu, ayaṁ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentī”ti. [¶28] “But worthy Bhāradvāja, the mind is wanton. Sometimes thoughts of desire come up even for women your mother’s age, your sister’s age, or your daughter’s age. Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?” > Pali: “Lolaṁ kho, bho bhāradvāja, cittaṁ. Appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjanti. Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca paccayo yenime daharā bhikkhū susū kāḷakesā …pe… addhānañca āpādentī”ti? [¶29] “Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: > Pali: “Vuttaṁ kho etaṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena: [¶30] ‘Please, monks, examine your own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ > Pali: ‘etha tumhe, bhikkhave, imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhatha— atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. [¶31] This is also a cause, Great King, this is a reason why these young monks live the full and pure spiritual life for their entire life, maintaining it for a long time.” > Pali: Ayampi kho, mahārāja, hetu, ayaṁ paccayo yenime daharā bhikkhū susū kāḷakesā …pe… addhānañca āpādentī”ti. [¶32] “This is easy to do for those mendicants who have developed their physical endurance, ethics, mind, and wisdom. But it’s hard to do for those mendicants who have not developed their physical endurance, ethics, mind, and wisdom. Sometimes I plan to focus on something as ugly, but only its beauty comes to mind. Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?” > Pali: “Ye te, bho bhāradvāja, bhikkhū bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tesaṁ taṁ sukaraṁ hoti. Ye ca kho te, bho bhāradvāja, bhikkhū abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṁ taṁ dukkaraṁ hoti. Appekadā, bho bhāradvāja, asubhato manasi karissāmīti subhatova āgacchati. Atthi nu kho, bho bhāradvāja, añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū kāḷakesā …pe… addhānañca āpādentī”ti? [¶33] “Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: > Pali: “Vuttaṁ kho etaṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena: [¶34] ‘Please, monks, live with sense doors guarded. When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve its restraint. When you hear a sound with your ears … When you smell an odor with your nose … When you taste a flavor with your tongue … When you feel a touch with your body … When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’ > Pali: ‘etha tumhe, bhikkhave, indriyesu guttadvārā viharatha. Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha. Rakkhatha cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjatha. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha. Rakkhatha manindriyaṁ; manindriye saṁvaraṁ āpajjathā’ti. [¶35] This is also a cause, Great King, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.” > Pali: Ayampi kho, mahārāja, hetu ayaṁ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentī”ti. [¶36] “It’s incredible, worthy Bhāradvāja, it’s amazing! How well this was said by the Buddha! This is the real cause, this is the reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time. > Pali: “Acchariyaṁ, bho bhāradvāja; abbhutaṁ, bho bhāradvāja. Yāva subhāsitañcidaṁ, bho bhāradvāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena. Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caranti, addhānañca āpādentīti. [¶37] For sometimes I too enter the harem with unprotected body, speech, mind, mindfulness, and sense faculties. At those times powerful thoughts of desire get the better of me. But sometimes I enter the harem with protected body, speech, mind, mindfulness, and sense faculties. At those times such thoughts of desire don’t get the better of me. > Pali: Ahampi kho, bho bhāradvāja, yasmiṁ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi antepuraṁ pavisāmi, ativiya maṁ tasmiṁ samaye lobhadhammā parisahanti. Yasmiñca khvāhaṁ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā, saṁvutehi indriyehi antepuraṁ pavisāmi, na maṁ tathā tasmiṁ samaye lobhadhammā parisahanti. [¶38] Excellent, worthy Bhāradvāja! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Bhāradvāja has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Bhāradvāja remember me as a lay follower who has gone for refuge for life.” > Pali: Abhikkantaṁ, bho bhāradvāja, abhikkantaṁ, bho bhāradvāja. Seyyathāpi, bho bhāradvāja, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā bhāradvājena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho bhāradvāja, taṁ bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ bhāradvājo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶39] > Pali: Catutthaṁ. [¶40] SN 35.128 · With Soṇa > Pali: SN 35.128 · Soṇasutta [¶41] 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. [¶42] Then the householder Soṇa went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇo gahapatiputto bhagavantaṁ etadavoca: [¶43] “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” … > Pali: “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? [¶44] (Tell in full as in SN 35.118.) > Pali: (Yathā purimasuttantaṁ, evaṁ vitthāretabbaṁ.) [¶45] > Pali: Ayaṁ kho, soṇa, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantīti. [¶46] > Pali: Pañcamaṁ. [¶47] SN 35.129 · With Ghosita > Pali: SN 35.129 · Ghositasutta [¶48] At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. Then the householder Ghosita went up to Venerable Ānanda, and said to him: > Pali: Ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. Atha kho ghosito gahapati yenāyasmā ānando tenupasaṅkami …pe… ekamantaṁ nisinno kho ghosito gahapati āyasmantaṁ ānandaṁ etadavoca: [¶49] “Honorable Ānanda, they speak of ‘the diversity of elements’. In what way did the Buddha speak of the diversity of elements?” > Pali: “‘dhātunānattaṁ, dhātunānattan’ti, bhante ānanda, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṁ vuttaṁ bhagavatā”ti? [¶50] “Householder, the eye element is found, as are agreeable sights, and eye consciousness. Pleasant feeling arises dependent on a contact to be experienced as pleasant. The eye element is found, as are disagreeable sights, and eye consciousness. Painful feeling arises dependent on a contact to be experienced as painful. The eye element is found, as are sights that are a basis for equanimity, and eye consciousness. Neutral feeling arises dependent on a contact to be experienced as neutral. > Pali: “Saṁvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā, cakkhuviññāṇañca sukhavedaniyaṁ. Phassaṁ paṭicca uppajjati sukhā vedanā. Saṁvijjati kho, gahapati, cakkhudhātu, rūpā ca amanāpā, cakkhuviññāṇañca dukkhavedaniyaṁ. Phassaṁ paṭicca uppajjati dukkhā vedanā. Saṁvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā upekkhāvedaniyā, cakkhuviññāṇañca adukkhamasukhavedaniyaṁ. Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā …pe… [¶51] The ear … nose … tongue … body … mind element is found, as are agreeable ideas, and mind consciousness. Pleasant feeling arises dependent on a contact to be experienced as pleasant. The mind element is found, as are disagreeable ideas, and mind consciousness. Painful feeling arises dependent on a contact to be experienced as painful. The mind element is found, as are ideas that are a basis for equanimity, and mind consciousness. Neutral feeling arises dependent on a contact to be experienced as neutral. > Pali: saṁvijjati kho, gahapati, jivhādhātu, rasā ca manāpā, jivhāviññāṇañca sukhavedaniyaṁ. Phassaṁ paṭicca uppajjati sukhā vedanā. Saṁvijjati kho, gahapati, jivhādhātu, rasā ca amanāpā, jivhāviññāṇañca dukkhavedaniyaṁ. Phassaṁ paṭicca uppajjati dukkhā vedanā. Saṁvijjati kho, gahapati, jivhādhātu, rasā ca upekkhāvedaniyā, jivhāviññāṇañca adukkhamasukhavedaniyaṁ. Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā …pe… saṁvijjati kho, gahapati, manodhātu, dhammā ca manāpā, manoviññāṇañca sukhavedaniyaṁ. Phassaṁ paṭicca uppajjati sukhā vedanā. Saṁvijjati kho, gahapati, manodhātu, dhammā ca amanāpā, manoviññāṇañca dukkhavedaniyaṁ. Phassaṁ paṭicca uppajjati dukkhā vedanā. Saṁvijjati kho, gahapati, manodhātu, dhammā ca upekkhāvedaniyā, manoviññāṇañca adukkhamasukhavedaniyaṁ. Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. [¶52] This is how the Buddha spoke of the diversity of elements.” > Pali: Ettāvatā kho, gahapati, dhātunānattaṁ vuttaṁ bhagavatā”ti. [¶53] > Pali: Chaṭṭhaṁ. [¶54] SN 35.130 · With Hāliddikāni > Pali: SN 35.130 · Hāliddikānisutta [¶55] At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. > Pali: Ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. [¶56] Then the householder Hāliddikāni went up to Venerable Mahākaccāna … and asked him, “Sir, this was said by the Buddha: ‘Diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.’ How does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?” > Pali: Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami …pe… ekamantaṁ nisinno kho hāliddikāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca: “vuttamidaṁ, bhante, bhagavatā: ‘dhātunānattaṁ paṭicca uppajjati phassanānattaṁ; phassanānattaṁ paṭicca uppajjati vedanānānattan’ti. Kathaṁ nu kho, bhante, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ; phassanānattaṁ paṭicca uppajjati vedanānānattan”ti? [¶57] “Householder, it’s when a mendicant sees a sight with their eyes and understands it to be agreeable. There is eye consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant. Then they see a sight and understand it to be disagreeable. There is eye consciousness; and painful feeling arises dependent on a contact to be experienced as painful. Then they see a sight and understand it to be a basis for equanimity. There is eye consciousness; and neutral feeling arises dependent on a contact to be experienced as neutral. > Pali: “Idha, gahapati, bhikkhu cakkhunā rūpaṁ disvā ‘manāpaṁ itthetan’ti pajānāti cakkhuviññāṇaṁ sukhavedaniyañca. Phassaṁ paṭicca uppajjati sukhā vedanā. Cakkhunā kho paneva rūpaṁ disvā ‘amanāpaṁ itthetan’ti pajānāti cakkhuviññāṇaṁ dukkhavedaniyañca. Phassaṁ paṭicca uppajjati dukkhā vedanā. Cakkhunā kho paneva rūpaṁ disvā ‘upekkhāṭṭhāniyaṁ itthetan’ti pajānāti cakkhuviññāṇaṁ adukkhamasukhavedaniyañca. Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. [¶58] Furthermore, a mendicant hears a sound with their ears … smells an odor with their nose … tastes a flavor with their tongue … encounters a touch with their body … knows an idea with their mind and understands it to be agreeable. There is mind consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant. Then they know an idea and understand it to be disagreeable. There is mind consciousness; and painful feeling arises dependent on a contact to be experienced as painful. Then they know an idea and understand it to be a basis for equanimity. Neutral feeling arises dependent on a contact to be experienced as neutral. > Pali: Puna caparaṁ, gahapati, bhikkhu sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya ‘manāpaṁ itthetan’ti pajānāti manoviññāṇaṁ sukhavedaniyañca. Phassaṁ paṭicca uppajjati sukhā vedanā. Manasā kho paneva dhammaṁ viññāya ‘amanāpaṁ itthetan’ti pajānāti manoviññāṇaṁ dukkhavedaniyañca. Phassaṁ paṭicca uppajjati dukkhā vedanā. Manasā kho paneva dhammaṁ viññāya ‘upekkhāṭṭhāniyaṁ itthetan’ti pajānāti manoviññāṇaṁ adukkhamasukhavedaniyañca. Phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. [¶59] That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.” > Pali: Evaṁ kho, gahapati, dhātunānattaṁ paṭicca uppajjati phassanānattaṁ; phassanānattaṁ paṭicca uppajjati vedanānānattan”ti. [¶60] > Pali: Sattamaṁ. [¶61] SN 35.131 · Nakula’s Father > Pali: SN 35.131 · Nakulapitusutta [¶62] 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: Ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. [¶63] Then the householder Nakula’s father went up to the Buddha … and asked him, “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” > Pali: Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho nakulapitā gahapati bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? [¶64] “Householder, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life. > Pali: “Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, gahapati, bhikkhu no parinibbāyati …pe… santi kho, gahapati, jivhāviññeyyā rasā …pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, gahapati, bhikkhu no parinibbāyati. Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. [¶65] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.” > Pali: Santi ca kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. Anupādāno, gahapati, bhikkhu parinibbāyati …pe… santi kho, gahapati, jivhāviññeyyā rasā …pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ nābhinandato nābhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti na tadupādānaṁ. Anupādāno, gahapati, bhikkhu parinibbāyati. Ayaṁ kho, gahapati, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. [¶66] > Pali: Aṭṭhamaṁ. [¶67] SN 35.132 · With Lohicca > Pali: SN 35.132 · Lohiccasutta [¶68] At one time Venerable Mahākaccāna was staying in the land of the Avantis in a wilderness hut near Makkarakaṭa. > Pali: Ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati makkarakate araññakuṭikāyaṁ. [¶69] Then several students, pupils of the brahmin Lohicca, approached Mahākaccāna’s wilderness hut while collecting firewood. They walked and wandered all around the hut, making a colossal racket and all kinds of jeers: “These shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, the Lord! They’re honored, respected, revered, venerated, and esteemed by so-called inheritors of Vedic culture.” > Pali: Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṁsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti: “ime pana muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, imesaṁ bharatakānaṁ sakkatā garukatā mānitā pūjitā apacitā”ti. [¶70] Then Mahākaccāna left his dwelling and said to those young students, “Young students, stop being so noisy. I will speak to you on the teaching.” > Pali: Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca: “mā māṇavakā saddamakattha; dhammaṁ vo bhāsissāmī”ti. [¶71] When this was said, the young students fell silent. Then Mahākaccāna recited these verses for them: > Pali: Evaṁ vutte, te māṇavakā tuṇhī ahesuṁ. Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi: [¶72] “For the brahmins of old, ethics were the highest; they remembered the ancient legends. Their sense doors were guarded, well protected, and they had mastered anger. > Pali: “Sīluttamā pubbatarā ahesuṁ, Te brāhmaṇā ye purāṇaṁ saranti; Guttāni dvārāni surakkhitāni, Ahesuṁ tesaṁ abhibhuyya kodhaṁ. [¶73] Those brahmins who remembered the ancient legends enjoyed virtue and absorption. > Pali: Dhamme ca jhāne ca ratā ahesuṁ, Te brāhmaṇā ye purāṇaṁ saranti. [¶74] But these have lost their way. Saying, ‘We must pray’, they live out of balance, judging by clan. Mastered by anger, they take up many arms, indifferent to those with craving and without. > Pali: Ime ca vokkamma japāmaseti, Gottena mattā visamaṁ caranti; Kodhābhibhūtā puthuattadaṇḍā, Virajjamānā sataṇhātaṇhesu. [¶75] All is vain for someone who doesn’t guard the sense doors, like the wealth a person finds in a dream. Fasting, sleeping on bare ground, bathing at daybreak, the three Vedas, > Pali: Aguttadvārassa bhavanti moghā, Supineva laddhaṁ purisassa vittaṁ; Anāsakā thaṇḍilasāyikā ca, Pāto sinānañca tayo ca vedā. [¶76] rough hides, dreadlocks, and mud, hymns, precepts and observances, and fervent austerities, fawning, bent staffs, and sipping water. These emblems of the brahmins are only used to generate profits. > Pali: Kharājinaṁ jaṭāpaṅko, mantā sīlabbataṁ tapo; Kuhanā vaṅkadaṇḍā ca, udakācamanāni ca; Vaṇṇā ete brāhmaṇānaṁ, katā kiñcikkhabhāvanā. [¶77] A mind that’s serene, clear and unclouded, kind to all creatures: that’s the path to attainment of divinity!” > Pali: Cittañca susamāhitaṁ, vippasannamanāvilaṁ; Akhilaṁ sabbabhūtesu, so maggo brahmapattiyā”ti. [¶78] Then those young students, offended and upset, went to the brahmin Lohicca and said to him, “Please, master, you should know this. The ascetic Mahākaccāna condemns and rejects outright the hymns of the brahmins!” > Pali: Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavocuṁ: “yagghe bhavaṁ jāneyya, samaṇo mahākaccāno brāhmaṇānaṁ mante ekaṁsena apavadati, paṭikkosatī”ti? [¶79] When they said this, Lohicca was offended and upset. Then he thought, “But it wouldn’t be appropriate for me to abuse or insult the ascetic Mahākaccāna solely because of what I’ve heard from these young students. Why don’t I go and ask him about it?” > Pali: Evaṁ vutte, lohicco brāhmaṇo kupito ahosi anattamano. Atha kho lohiccassa brāhmaṇassa etadahosi: “na kho pana metaṁ patirūpaṁ yohaṁ aññadatthu māṇavakānaṁyeva sutvā samaṇaṁ mahākaccānaṁ akkoseyyaṁ paribhāseyyaṁ. Yannūnāhaṁ upasaṅkamitvā puccheyyan”ti. [¶80] Then the brahmin Lohicca together with those young students went to Venerable Mahākaccāna and exchanged greetings with him. > Pali: Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṁ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. [¶81] When the greetings and polite conversation were over, he sat down to one side and said to him, “Master Kaccāna, did several young pupils of mine come by here collecting firewood?” > Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho lohicco brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca: “āgamaṁsu nu khvidha, bho kaccāna, amhākaṁ sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti? [¶82] “They did, brahmin.” > Pali: “Āgamaṁsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti. [¶83] “But did you have some discussion with them?” > Pali: “Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṁ kocideva kathāsallāpo”ti? [¶84] “I did.” > Pali: “Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ kocideva kathāsallāpo”ti. [¶85] “But what kind of discussion did you have with them?” > Pali: “Yathā kathaṁ pana bhoto kaccānassa tehi māṇavakehi saddhiṁ ahosi kathāsallāpo”ti? [¶86] “This is the discussion I had with these young students.” And he repeated the verses in full. > Pali: “Evaṁ kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ ahosi kathāsallāpo: [¶87] > Pali: ‘Sīluttamā pubbatarā ahesuṁ, Te brāhmaṇā ye purāṇaṁ saranti; …pe… Akhilaṁ sabbabhūtesu, So maggo brahmapattiyā’ti. [¶88] > Pali: Evaṁ kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ ahosi kathāsallāpo”ti. [¶89] “Worthy Kaccāna spoke of someone who doesn’t guard the sense doors. How do you define someone who doesn’t guard the sense doors?” > Pali: “‘Aguttadvāro’ti bhavaṁ kaccāno āha. Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī”ti? [¶90] “Brahmin, take someone who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: “Idha, brāhmaṇa, ekacco cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶91] When they hear a sound with their ears … > Pali: Sotena saddaṁ sutvā … [¶92] When they smell an odor with their nose … > Pali: ghānena gandhaṁ ghāyitvā … [¶93] When they taste a flavor with their tongue … > Pali: jivhāya rasaṁ sāyitvā … [¶94] When they feel a touch with their body … > Pali: kāyena phoṭṭhabbaṁ phusitvā … [¶95] When they know an idea with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶96] That’s how someone doesn’t guard the sense doors.” > Pali: Evaṁ kho, brāhmaṇa, aguttadvāro hotī”ti. [¶97] “It’s incredible, worthy Kaccāna, it’s amazing! How accurately you’ve explained someone whose sense doors are unguarded! > Pali: “Acchariyaṁ, bho kaccāna, abbhutaṁ, bho kaccāna. Yāvañcidaṁ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto. [¶98] You also spoke of someone who does guard the sense doors. How do you define someone who does guard the sense doors?” > Pali: ‘Guttadvāro’ti bhavaṁ kaccāno āha. Kittāvatā nu kho, bho kaccāna, guttadvāro hotī”ti? [¶99] “Brahmin, take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: “Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶100] When they hear a sound with their ears … > Pali: Sotena saddaṁ sutvā … [¶101] When they smell an odor with their nose … > Pali: ghānena gandhaṁ ghāyitvā … [¶102] When they taste a flavor with their tongue … > Pali: jivhāya rasaṁ sāyitvā … [¶103] When they feel a touch with their body … > Pali: kāyena phoṭṭhabbaṁ phusitvā … [¶104] When they know an idea with their mind, if it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶105] That’s how someone guards the sense doors.” > Pali: Evaṁ kho, brāhmaṇa, guttadvāro hotī”ti. [¶106] “It’s incredible, worthy Kaccāna, it’s amazing! How accurately you’ve explained someone whose sense doors are guarded! Excellent, worthy Kaccāna! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Kaccāna has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life. > Pali: “Acchariyaṁ, bho kaccāna, abbhutaṁ, bho kaccāna. Yāvañcidaṁ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto. Abhikkantaṁ, bho kaccāna; abhikkantaṁ, bho kaccāna. Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho kaccāna, taṁ bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. [¶107] Please come to my family just as you go to the families of the lay followers in Makkarakaṭa. The brahmin boys and girls there will bow to you, rise in your presence, and give you a seat and water. That will be for their lasting welfare and happiness.” > Pali: Yathā ca bhavaṁ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṁ upasaṅkamatu. Tattha ye māṇavakā vā māṇavikā vā bhavantaṁ kaccānaṁ abhivādessanti paccuṭṭhissanti āsanaṁ vā udakaṁ vā dassanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. [¶108] > Pali: Navamaṁ. [¶109] SN 35.133 · Verahaccāni > Pali: SN 35.133 · Verahaccānisutta [¶110] At one time Venerable Udāyī was staying near Kāmaṇḍā in the brahmin Todeyya’s mango grove. > Pali: Ekaṁ samayaṁ āyasmā udāyī kāmaṇḍāyaṁ viharati todeyyassa brāhmaṇassa ambavane. [¶111] Then a boy who was a pupil of the brahmin lady of the Verahaccāni clan went up to Udāyī and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Udāyī educated, encouraged, fired up, and inspired that young student with a Dhamma talk. > Pali: Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ māṇavakaṁ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. [¶112] Then that young student went to the brahmin lady of the Verahaccāni clan and said to her, “Please, madam, you should know this. The ascetic Udāyī teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.” > Pali: Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṁ brāhmaṇiṁ etadavoca: “yagghe, bhoti, jāneyyāsi. Samaṇo udāyī dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetī”ti. [¶113] “Then, young student, invite him in my name for tomorrow’s meal.” > Pali: “Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. [¶114] “Yes, madam,” he replied. He went to Udāyī and said, “Would Worthy Udāyī please accept an offering of tomorrow’s meal from my tutor’s wife, the brahmin lady of the Verahaccāni clan?” Udāyī consented with silence. > Pali: “Evaṁ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca: “adhivāsetu kira, bhavaṁ udāyī amhākaṁ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. [¶115] Then when the night had passed, Udāyī robed up in the morning and, taking his bowl and robe, went to the brahmin lady’s home, and sat down on the seat spread out. Then the brahmin lady served and satisfied Udāyī with her own hands with delicious fresh and cooked foods. > Pali: Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. [¶116] When Udāyī had eaten and washed his hand and bowl, she put on a pair of slippers, sat on a high seat, covered her head, and said to him, “Ascetic, preach the Dhamma.” > Pali: Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ bhuttāviṁ onītapattapāṇiṁ pādukā ārohitvā ucce āsane nisīditvā sīsaṁ oguṇṭhitvā āyasmantaṁ udāyiṁ etadavoca: “bhaṇa, samaṇa, dhamman”ti. [¶117] “There will be an occasion for that, sister,” he replied, then rose from his seat and left. > Pali: “Bhavissati, bhagini, samayo”ti vatvā uṭṭhāyāsanā pakkami. [¶118] For a second time that young student went to Venerable Udāyī … > Pali: Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ māṇavakaṁ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. [¶119] And for a second time that young student went to the brahmin lady of the Verahaccāni clan … > Pali: Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṁ brāhmaṇiṁ etadavoca: “yagghe, bhoti, jāneyyāsi. Samaṇo udāyī dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetī”ti. [¶120] She said to him, “You keep praising the ascetic Udāyī like this. But when I asked him to preach the Dhamma he just said that there would be an occasion for that, and then he got up and left.” > Pali: “Evamevaṁ pana tvaṁ, māṇavaka, samaṇassa udāyissa vaṇṇaṁ bhāsasi. Samaṇo panudāyī ‘bhaṇa, samaṇa, dhamman’ti vutto samāno ‘bhavissati, bhagini, samayo’ti vatvā uṭṭhāyāsanā pakkanto”ti. [¶121] “Madam, that’s because you put on a pair of slippers, sat on a high seat, and covered your head before inviting him to teach. For the good sirs respect the teaching.” > Pali: “Tathā hi pana tvaṁ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṁ oguṇṭhitvā etadavoca: ‘bhaṇa, samaṇa, dhamman’ti. Dhammagaruno hi te bhavanto dhammagāravā”ti. [¶122] “Then, young student, invite him in my name for tomorrow’s meal.” > Pali: “Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. [¶123] “Yes, madam,” he replied. … > Pali: “Evaṁ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca: “adhivāsetu kira bhavaṁ udāyī amhākaṁ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. [¶124] Then the brahmin lady served and satisfied Udāyī with her own hands with delicious fresh and cooked foods. > Pali: Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. [¶125] When Udāyī had eaten and washed his hand and bowl, she took off her slippers, sat on a low seat, uncovered her head, and said to him, “Sir, when what exists do the perfected ones assert that there is pleasure and pain? When what doesn’t exist do the perfected ones not declare that there is pleasure and pain?” > Pali: Atha kho verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ bhuttāviṁ onītapattapāṇiṁ pādukā orohitvā nīce āsane nisīditvā sīsaṁ vivaritvā āyasmantaṁ udāyiṁ etadavoca: “kismiṁ nu kho, bhante, sati arahanto sukhadukkhaṁ paññapenti, kismiṁ asati arahanto sukhadukkhaṁ na paññapentī”ti? [¶126] “Sister, when there’s an eye, the perfected ones assert that there is pleasure and pain. When there’s no eye, the perfected ones don’t declare that there is pleasure and pain. When there’s an ear … nose … tongue … body … mind, the perfected ones assert that there is pleasure and pain. When there’s no mind, the perfected ones don’t declare that there is pleasure and pain.” > Pali: “Cakkhusmiṁ kho, bhagini, sati arahanto sukhadukkhaṁ paññapenti, cakkhusmiṁ asati arahanto sukhadukkhaṁ na paññapenti …pe… jivhāya sati arahanto sukhadukkhaṁ paññapenti, jivhāya asati arahanto sukhadukkhaṁ na paññapenti …pe…. Manasmiṁ sati arahanto sukhadukkhaṁ paññapenti, manasmiṁ asati arahanto sukhadukkhaṁ na paññapentī”ti. [¶127] When he said this, the brahmin lady said to Udāyī, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Udāyī has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Udāyī remember me as a lay follower who has gone for refuge for life.” > Pali: Evaṁ vutte, verahaccānigottā brāhmaṇī āyasmantaṁ udāyiṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ ayyena udāyinā anekapariyāyena dhammo pakāsito. Esāhaṁ, ayya udāyi, taṁ bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsikaṁ maṁ ayyo udāyī dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶128] > Pali: Dasamaṁ. [¶129] > Pali: Gahapativaggo tatiyo. [¶130] > Pali: Tassuddānaṁ [¶131] > Pali: Vesālī vajji nāḷandā, Bhāradvāja soṇo ca ghosito; Hāliddiko nakulapitā, Lohicco verahaccānīti. ## 16. At Devadaha · SN 35.134–35.145 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/16/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/16/#p-N [¶0] SN 35.134 · At Devadaha > Pali: SN 35.134 · Devadahasutta [¶1] At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Devadaha. There the Buddha addressed the mendicants: > Pali: Ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: [¶2] “When it comes to the six fields of contact, mendicants, I don’t say that all mendicants have work to do with diligence, nor do I say that none of them have work to do with diligence. > Pali: “nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. [¶3] I say that, when it comes to the six fields of contact, mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having 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 become rightly freed through enlightenment. Why is that? > Pali: Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesāhaṁ, bhikkhave, bhikkhūnaṁ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Taṁ kissa hetu? [¶4] They’ve done their work with diligence, and are incapable of negligence. > Pali: Kataṁ tesaṁ appamādena, abhabbā te pamajjituṁ. [¶5] I say that, when it comes to the six fields of contact, mendicants do have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Why is that? > Pali: Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tesāhaṁ, bhikkhave, bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmi. Taṁ kissa hetu? [¶6] There are sights known by the eye that are pleasant and also those that are unpleasant. Though experiencing them again and again they don’t occupy the mind. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed and unified in samādhi. Seeing this fruit of diligence, I say that those mendicants have work to do with diligence when it comes to the six fields of contact. … > Pali: Santi, bhikkhave, cakkhuviññeyyā rūpā manoramāpi, amanoramāpi. Tyāssa phussa phussa cittaṁ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Imaṁ khvāhaṁ, bhikkhave, appamādaphalaṁ sampassamāno tesaṁ bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmi …pe… [¶7] There are ideas known by the mind that are pleasant and also those that are unpleasant. Though experiencing them again and again they don’t occupy the mind. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed and unified in samādhi. Seeing this fruit of diligence, I say that those mendicants have work to do with diligence when it comes to the six fields of contact.” > Pali: santi, bhikkhave, manoviññeyyā dhammā manoramāpi amanoramāpi. Tyāssa phussa phussa cittaṁ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. Imaṁ khvāhaṁ, bhikkhave, appamādaphalaṁ sampassamāno tesaṁ bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmī”ti. [¶8] > Pali: Paṭhamaṁ. [¶9] SN 35.135 · Opportunity > Pali: SN 35.135 · Khaṇasutta [¶10] “You’re fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life. I’ve seen the hell named ‘Related to the Six Fields of Contact’. There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. > Pali: “Lābhā vo, bhikkhave, suladdhaṁ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā. Tattha yaṁ kiñci cakkhunā rūpaṁ passati aniṭṭharūpaṁyeva passati, no iṭṭharūpaṁ; akantarūpaṁyeva passati, no kantarūpaṁ; amanāparūpaṁyeva passati, no manāparūpaṁ. [¶11] Whatever sound you hear … > Pali: Yaṁ kiñci sotena saddaṁ suṇāti …pe… [¶12] Whatever odor you smell … > Pali: yaṁ kiñci ghānena gandhaṁ ghāyati …pe… [¶13] Whatever flavor you taste … > Pali: yaṁ kiñci jivhāya rasaṁ sāyati …pe… [¶14] Whatever touch you feel … > Pali: yaṁ kiñci kāyena phoṭṭhabbaṁ phusati …pe… [¶15] Whatever idea you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. You’re fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life. I’ve seen the heaven called ‘Related to the Six Fields of Contact’. There, whatever sight you see with your eye is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant. > Pali: yaṁ kiñci manasā dhammaṁ vijānāti aniṭṭharūpaṁyeva vijānāti, no iṭṭharūpaṁ; akantarūpaṁyeva vijānāti, no kantarūpaṁ; amanāparūpaṁyeva vijānāti, no manāparūpaṁ. Lābhā vo, bhikkhave, suladdhaṁ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā. Tattha yaṁ kiñci cakkhunā rūpaṁ passati iṭṭharūpaṁyeva passati, no aniṭṭharūpaṁ; kantarūpaṁyeva passati, no akantarūpaṁ; manāparūpaṁyeva passati, no amanāparūpaṁ …pe… [¶16] Whatever sound … odor … flavor … touch … > Pali: yaṁ kiñci jivhāya rasaṁ sāyati …pe… [¶17] Whatever idea you know with your mind is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant. You’re fortunate, mendicants, so very fortunate, to have the opportunity to lead the spiritual life.” > Pali: yaṁ kiñci manasā dhammaṁ vijānāti iṭṭharūpaṁyeva vijānāti, no aniṭṭharūpaṁ; kantarūpaṁyeva vijānāti, no akantarūpaṁ; manāparūpaṁyeva vijānāti, no amanāparūpaṁ. Lābhā vo, bhikkhave, suladdhaṁ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāyā”ti. [¶18] > Pali: Dutiyaṁ. [¶19] SN 35.136 · Liking Sights (1st) > Pali: SN 35.136 · Paṭhamarūpārāmasutta [¶20] “Mendicants, gods and humans like sights, they love them and enjoy them. But when sights perish, fade away, and cease, gods and humans live in suffering. > Pali: “Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. [¶21] Gods and humans like sounds … smells … tastes … touches … ideas, they love them and enjoy them. But when ideas perish, fade away, and cease, gods and humans live in suffering. > Pali: Saddārāmā, bhikkhave, devamanussā saddaratā saddasammuditā. Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Gandhārāmā … rasārāmā … phoṭṭhabbārāmā … dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. [¶22] The Realized One has truly understood the origin, disappearance, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. When sights perish, fade away, and cease, the Realized One lives happily. > Pali: Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho rūpānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. [¶23] The Realized One has truly understood the origin, disappearance, gratification, drawback, and escape of sounds … smells … tastes … touches … ideas, so he doesn’t like, love, or enjoy them. When ideas perish, fade away, and cease, the Realized One lives happily.” > Pali: Saddānaṁ … gandhānaṁ … rasānaṁ … phoṭṭhabbānaṁ … dhammānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na dhammārāmo, na dhammarato, na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati”. [¶24] 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: [¶25] “Sights, sounds, tastes, smells, touches and ideas, the lot of them— they’re likable, desirable, and pleasurable as long as you can say that they exist. > Pali: “Rūpā saddā rasā gandhā, phassā dhammā ca kevalā; Iṭṭhā kantā manāpā ca, yāvatatthīti vuccati. [¶26] For all the world with its gods, this is what they deem happiness. And where they cease is deemed as suffering for them. > Pali: Sadevakassa lokassa, ete vo sukhasammatā; Yattha cete nirujjhanti, taṁ tesaṁ dukkhasammataṁ. [¶27] The noble ones have seen that happiness is the cessation of substantial reality. This insight by those who see contradicts the whole world. > Pali: Sukhaṁ diṭṭhamariyebhi, sakkāyassa nirodhanaṁ; Paccanīkamidaṁ hoti, sabbalokena passataṁ. [¶28] What others say is happiness the noble ones say is suffering. What others say is suffering the noble ones know as happiness. > Pali: Yaṁ pare sukhato āhu, tadariyā āhu dukkhato; Yaṁ pare dukkhato āhu, tadariyā sukhato vidū. [¶29] See, this teaching is hard to understand, it confuses the ignorant. There is darkness for the shrouded; blackness for those who don’t see. > Pali: Passa dhammaṁ durājānaṁ, sammūḷhettha aviddasu; Nivutānaṁ tamo hoti, andhakāro apassataṁ. [¶30] But the good are open; like light for those who see. Though close, they do not understand, the seekers inexpert in the teaching. > Pali: Satañca vivaṭaṁ hoti, āloko passatāmiva; Santike na vijānanti, maggā dhammassa akovidā. [¶31] They’re mired in desire for continued existence, flowing along the stream of lives, mired in Māra’s dominion: this teaching isn’t easy for them to understand. > Pali: Bhavarāgaparetebhi, bhavarāgānusārībhi; Māradheyyānupannehi, nāyaṁ dhammo susambudho. [¶32] Who, apart from the noble ones, is qualified to understand this state? Having rightly understood this state, the undefiled are fully extinguished.” > Pali: Ko nu aññatra mariyebhi, Padaṁ sambuddhumarahati; Yaṁ padaṁ sammadaññāya, Parinibbanti anāsavā”ti. [¶33] > Pali: Tatiyaṁ. [¶34] SN 35.138 · Not Yours (1st) > Pali: SN 35.138 · Paṭhamanatumhākasutta [¶35] “Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours? The eye 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? Cakkhu, bhikkhave, na tumhākaṁ; taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati …pe… [¶36] The ear … nose … tongue … body … mind isn’t yours: give it up. Giving it up will be for your welfare and happiness. > Pali: jivhā na tumhākaṁ; taṁ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati …pe… mano na tumhākaṁ; taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati. [¶37] 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? [¶38] “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. [¶39] “In the same way, the eye isn’t yours: give it up. Giving it up will be for your welfare and happiness. > Pali: “Evameva kho, bhikkhave, cakkhu na tumhākaṁ; taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati …pe… [¶40] The ear … nose … tongue … body … mind isn’t yours: give it up. Giving it up will be for your welfare and happiness.” > Pali: jivhā na tumhākaṁ; taṁ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati …pe… mano na tumhākaṁ; taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissatī”ti. [¶41] > Pali: Pañcamaṁ. [¶42] SN 35.139 · Not Yours (2nd) > Pali: SN 35.139 · Dutiyanatumhākasutta [¶43] “Mendicants, give up what’s not yours. Giving it up will be for your welfare and happiness. And what isn’t yours? Sights aren’t yours: give them up. Giving them 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? Rūpā, bhikkhave, na tumhākaṁ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. [¶44] Sounds, smells, tastes, touches, and ideas aren’t yours: give them up. Giving them up will be for your welfare and happiness. > Pali: Saddā … gandhā … rasā … phoṭṭhabbā … dhammā na tumhākaṁ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. [¶45] Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove … > Pali: Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭha …pe… [¶46] In the same way, sights, sounds, smells, tastes, touches, and ideas aren’t yours: give them up. Giving them up will be for your welfare and happiness.” > Pali: evameva kho, bhikkhave, rūpā na tumhākaṁ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissantī”ti …. [¶47] > Pali: Chaṭṭhaṁ. [¶48] SN 35.140 · Interior and Cause Are Impermanent > Pali: SN 35.140 · Ajjhattaaniccahetusutta [¶49] “Mendicants, the eye is impermanent. The cause and reason that gives rise to the eye is also impermanent. Since the eye is produced by what is impermanent, how could it be permanent? > Pali: “Cakkhuṁ, bhikkhave, aniccaṁ. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, cakkhu kuto niccaṁ bhavissati …pe… [¶50] The ear … nose … tongue … body … mind is impermanent. The cause and reason that gives rise to the mind is also impermanent. Since the mind is produced by what is impermanent, how could it be permanent? > Pali: jivhā aniccā. Yopi hetu, yopi paccayo jivhāya uppādāya sopi anicco. Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati …pe… mano anicco. Yopi, bhikkhave, hetu yopi paccayo manassa uppādāya, sopi anicco. Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati. [¶51] Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… jivhāyapi nibbindati …pe… manasmimpi nibbindati, nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶52] 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. [¶53] > Pali: Sattamaṁ. [¶54] SN 35.141 · Interior and Cause Are Suffering > Pali: SN 35.141 · Ajjhattadukkhahetusutta [¶55] “Mendicants, the eye is suffering. The cause and reason that gives rise to the eye is also suffering. Since the eye is produced by what is suffering, how could it be happiness? > Pali: “Cakkhuṁ, bhikkhave, dukkhaṁ. Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho. Dukkhasambhūtaṁ, bhikkhave, cakkhu kuto sukhaṁ bhavissati …pe… [¶56] The ear … nose … tongue … body … mind is suffering. The cause and reason that gives rise to the mind is also suffering. Since the mind is produced by what is suffering, how could it be happiness? > Pali: jivhā dukkhā. Yopi hetu, yopi paccayo jivhāya uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, jivhā kuto sukhā bhavissati …pe… mano dukkho. Yopi hetu yopi paccayo manassa uppādāya, sopi dukkho. Dukkhasambhūto, bhikkhave, mano kuto sukho bhavissati. [¶57] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti. [¶58] > Pali: Aṭṭhamaṁ. [¶59] SN 35.142 · Interior and Cause Are Not-Self > Pali: SN 35.142 · Ajjhattānattahetusutta [¶60] “Mendicants, the eye is not-self. The cause and reason that gives rise to the eye is also not-self. Since the eye is produced by what is not-self, how could it be self? > Pali: “Cakkhuṁ, bhikkhave, anattā. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā. Anattasambhūtaṁ, bhikkhave, cakkhu kuto attā bhavissati …pe… [¶61] The ear … nose … tongue … body … mind is not-self. The cause and reason that gives rise to the mind is also not-self. Since the mind is produced by what is not-self, how could it be self? > Pali: jivhā anattā. Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, jivhā kuto attā bhavissati …pe… mano anattā. Yopi hetu yopi paccayo manassa uppādāya, sopi anattā. Anattasambhūto, bhikkhave, mano kuto attā bhavissati. [¶62] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti. [¶63] > Pali: Navamaṁ. [¶64] SN 35.143 · Exterior and Cause Are Impermanent > Pali: SN 35.143 · Bāhirāniccahetusutta [¶65] “Mendicants, sights are impermanent. The cause and reason that gives rise to sights is also impermanent. Since sights are produced by what is impermanent, how could they be permanent? > Pali: “Rūpā, bhikkhave, aniccā. Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti. [¶66] Sounds … > Pali: Saddā … [¶67] Smells … > Pali: gandhā … [¶68] Tastes … > Pali: rasā … [¶69] Touches … > Pali: phoṭṭhabbā … [¶70] Ideas are impermanent. The cause and reason that gives rise to ideas is also impermanent. Since ideas are produced by what is impermanent, how could they be permanent? > Pali: dhammā aniccā. Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti. [¶71] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti. [¶72] > Pali: Dasamaṁ. [¶73] SN 35.144 · Exterior and Cause Are Suffering > Pali: SN 35.144 · Bāhiradukkhahetusutta [¶74] “Mendicants, sights are suffering. The cause and reason that gives rise to sights is also suffering. Since sights are produced by what is suffering, how could they be happiness? > Pali: “Rūpā, bhikkhave, dukkhā. Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti. [¶75] Sounds … > Pali: Saddā … [¶76] Smells … > Pali: gandhā … [¶77] Tastes … > Pali: rasā … [¶78] Touches … > Pali: phoṭṭhabbā … [¶79] Ideas are suffering. The cause and reason that gives rise to ideas is also suffering. Since ideas are produced by what is suffering, how could they be happiness? > Pali: dhammā dukkhā. Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti. [¶80] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti. [¶81] > Pali: Ekādasamaṁ. [¶82] SN 35.145 · Exterior and Cause Are Not-Self > Pali: SN 35.145 · Bāhirānattahetusutta [¶83] “Mendicants, sights are not-self. The cause and reason that gives rise to sights is also not-self. Since sights are produced by what is not-self, how could they be self? > Pali: “Rūpā, bhikkhave, anattā. Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, rūpā kuto attā bhavissanti. [¶84] Sounds … > Pali: Saddā … [¶85] Smells … > Pali: gandhā … [¶86] Tastes … > Pali: rasā … [¶87] Touches … > Pali: phoṭṭhabbā … [¶88] Ideas are not-self. The cause and reason that gives rise to ideas is also not-self. Since ideas are produced by what is not-self, how could they be self? > Pali: dhammā anattā. Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, dhammā kuto attā bhavissanti. [¶89] Seeing this … 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 rūpesupi nibbindati, saddesupi … gandhesupi … rasesupi … phoṭṭhabbesupi … dhammesupi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶90] 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. [¶91] > Pali: Dvādasamaṁ. [¶92] > Pali: Devadahavaggo catuttho. [¶93] > Pali: Tassuddānaṁ [¶94] > Pali: Devadaho khaṇo rūpā, dve natumhākameva ca; Hetunāpi tayo vuttā, duve ajjhattabāhirāti. ## 17. The Old and the New · SN 35.146–35.155 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/17/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/17/#p-N [¶0] SN 35.146 · The Cessation of Deeds > Pali: SN 35.146 · Kammanirodhasutta [¶1] “Mendicants, I will teach you old deeds, new deeds, the cessation of deeds, and the practice that leads to the cessation of deeds. Listen and apply your mind well, I will speak. … > Pali: “Navapurāṇāni, bhikkhave, kammāni desessāmi kammanirodhaṁ kammanirodhagāminiñca paṭipadaṁ. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmīti. [¶2] And what is old deeds? > Pali: Katamañca, bhikkhave, purāṇakammaṁ? [¶3] The eye is old deeds. It should be seen as produced by choices and intentions, as something to be felt. > Pali: Cakkhu, bhikkhave, purāṇakammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ …pe… [¶4] The ear … nose … tongue … body … mind is old deeds. It should be seen as produced by choices and intentions, as something to be felt. > Pali: jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā …pe… mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo. [¶5] This is called old deeds. > Pali: Idaṁ vuccati, bhikkhave, purāṇakammaṁ. [¶6] And what is new deeds? > Pali: Katamañca, bhikkhave, navakammaṁ? [¶7] The deeds you currently perform by way of body, speech, and mind. > Pali: Yaṁ kho, bhikkhave, etarahi kammaṁ karoti kāyena vācāya manasā, [¶8] These are called new deeds. > Pali: idaṁ vuccati, bhikkhave, navakammaṁ. [¶9] And what is the cessation of deeds? > Pali: Katamo ca, bhikkhave, kammanirodho? [¶10] When you experience freedom due to the cessation of deeds by body, speech, and mind. > Pali: Yo kho, bhikkhave, kāyakammavacīkammamanokammassa nirodhā vimuttiṁ phusati, [¶11] This is called the cessation of deeds. > Pali: ayaṁ vuccati, bhikkhave, kammanirodho. [¶12] And what’s the practice that leads to the cessation of deeds? > Pali: Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā? [¶13] 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. > Pali: Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi— [¶14] This is called the practice that leads to the cessation of deeds. > Pali: ayaṁ vuccati, bhikkhave, kammanirodhagāminī paṭipadā. [¶15] So, mendicants, I’ve taught you old deeds, new deeds, the cessation of deeds, and the practice that leads to the cessation of deeds. > Pali: Iti kho, bhikkhave, desitaṁ mayā purāṇakammaṁ, desitaṁ navakammaṁ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā. [¶16] Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” > Pali: Yaṁ kho, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. [¶17] > Pali: Paṭhamaṁ. [¶18] SN 35.147 · The Impermanent as Conducive to Extinguishment > Pali: SN 35.147 · Aniccanibbānasappāyasutta [¶19] “Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen … > Pali: “Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha …pe… [¶20] And what is that practice that’s conducive to extinguishment? > Pali: katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? [¶21] It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises dependent on eye contact is also impermanent. > Pali: Idha, bhikkhave, bhikkhu cakkhuṁ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṁ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati …pe… [¶22] They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises dependent on mind contact is also impermanent. > Pali: jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṁ aniccanti passati, jivhāsamphasso aniccoti passati, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati …pe… mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṁ aniccanti passati, manosamphasso aniccoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti passati. [¶23] This is that practice that’s conducive to extinguishment.” > Pali: Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. [¶24] > Pali: Dutiyaṁ. [¶25] SN 35.148 · The Suffering as Conducive to Extinguishment > Pali: SN 35.148 · Dukkhanibbānasappāyasutta [¶26] “Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen … > Pali: “Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha …pe… [¶27] And what is that practice that’s conducive to extinguishment? > Pali: katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? [¶28] It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises dependent on eye contact is also suffering. > Pali: Idha, bhikkhave, cakkhuṁ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṁ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati …pe… [¶29] They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises dependent on mind contact is also suffering. > Pali: jivhā dukkhāti passati …pe… mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṁ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati. [¶30] This is that practice that’s conducive to extinguishment.” > Pali: Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. [¶31] > Pali: Tatiyaṁ. [¶32] SN 35.149 · Not-Self as Conducive to Extinguishment > Pali: SN 35.149 · Anattanibbānasappāyasutta [¶33] “Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen … > Pali: “Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha …pe… [¶34] And what is that practice that’s conducive to extinguishment? > Pali: katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? [¶35] It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises dependent on eye contact is also not-self. > Pali: Idha, bhikkhave, bhikkhu cakkhuṁ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṁ anattāti passati, cakkhusamphasso anattāti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati …pe… [¶36] They see that the ear … nose … tongue … body … mind, ideas, mind-consciousness, and mind contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises dependent on mind contact is also not-self. > Pali: mano anattāti passati, dhammā anattāti passati, manoviññāṇaṁ anattāti passati, manosamphasso anattāti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattāti passati. [¶37] This is that practice that’s conducive to extinguishment.” > Pali: Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. [¶38] > Pali: Catutthaṁ. [¶39] SN 35.150 · A Practice Conducive to Extinguishment > Pali: SN 35.150 · Nibbānasappāyapaṭipadāsutta [¶40] “Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen … > Pali: “Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha …pe… [¶41] And what is that practice that’s conducive to extinguishment? > Pali: katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? [¶42] What do you think, mendicants? Is the eye permanent or impermanent?” > Pali: Taṁ kiṁ maññatha, bhikkhave, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶43] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶44] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶45] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶46] “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? [¶47] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶48] “Are sights … eye consciousness … eye contact … > Pali: “Rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Cakkhuviññāṇaṁ … cakkhusamphasso …pe… [¶49] The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?” > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶50] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶51] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶52] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶53] “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? [¶54] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶55] “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. > Pali: “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe… [¶56] They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises dependent on mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. … > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati …pe… [¶57] They understand: ‘… there is nothing further for this place.’ > Pali: nāparaṁ itthattāyāti pajānāti. [¶58] This is that practice that’s conducive to extinguishment.” > Pali: Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. [¶59] > Pali: Pañcamaṁ. [¶60] SN 35.151 · A Resident Pupil > Pali: SN 35.151 · Antevāsikasutta [¶61] “Mendicants, this spiritual life is lived without a resident pupil and without a teaching master. A mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort. A mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort. > Pali: “Anantevāsikamidaṁ, bhikkhave, brahmacariyaṁ vussati anācariyakaṁ. Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṁ phāsu viharati. [¶62] And how does a mendicant who lives with a resident pupil and a teaching master live in suffering and discomfort? > Pali: Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṁ na phāsu viharati? [¶63] When a mendicant sees a sight with their eyes, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Those qualities reside within. Since they have bad unskillful qualities residing within, they’re said to have a resident pupil. Those qualities master them. Since they’re mastered by bad unskillful qualities, they’re said to have a teaching master. > Pali: Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṁ samudācaranti, samudācaranti naṁ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati …pe…. [¶64] Furthermore, when a mendicant hears … smells … tastes … touches … knows an idea with their mind, bad, unskillful phenomena arise: memories and thoughts that tighten the fetters. Those qualities reside within. Since they have bad unskillful qualities residing within, they’re said to have a resident pupil. Those qualities master them. Since they’re mastered by bad unskillful qualities, they’re said to have a teaching master. That’s how a mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort. > Pali: Puna caparaṁ, bhikkhave, bhikkhuno jivhāya rasaṁ sāyitvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṁ samudācaranti, samudācaranti naṁ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati …pe…. Puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṁ samudācaranti, samudācaranti naṁ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṁ kho, bhikkhave, bhikkhu santevāsiko sācariyako dukkhaṁ, na phāsu viharati. [¶65] And how does a mendicant who lives without a resident pupil and a teaching master live in happiness and comfort? > Pali: Kathañca, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṁ phāsu viharati? [¶66] When a mendicant sees a sight with their eyes, bad, unskillful phenomena don’t arise: memories and thoughts that tighten the fetters. Those qualities don’t reside within. Since they don’t have bad unskillful qualities residing within, they’re said to not have a resident pupil. Those qualities don’t master them. Since they’re not mastered by bad unskillful qualities, they’re said to not have a teaching master. > Pali: Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṁ na samudācaranti, na samudācaranti naṁ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati …pe…. [¶67] Furthermore, when a mendicant hears … smells … tastes … touches … knows an idea with their mind, bad, unskillful phenomena don’t arise: memories and thoughts that tighten the fetters. Those qualities don’t reside within. Since they don’t have bad unskillful qualities residing within, they’re said to not have a resident pupil. Those qualities don’t master them. Since they’re not mastered by bad unskillful qualities, they’re said to not have a teaching master. > Pali: Puna caparaṁ, bhikkhave, bhikkhuno jivhāya rasaṁ sāyitvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṁ na samudācaranti, na samudācaranti naṁ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati …pe…. Puna caparaṁ, bhikkhave, bhikkhuno manasā dhammaṁ viññāya na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṁ na samudācaranti, na samudācaranti naṁ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati. [¶68] That’s how a mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort. > Pali: Evaṁ kho, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṁ phāsu viharati. [¶69] This spiritual life is lived without a resident pupil and without a teaching master. A mendicant who lives with a resident pupil and a teaching master lives in suffering and discomfort. A mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort.” > Pali: Anantevāsikamidaṁ, bhikkhave, brahmacariyaṁ vussati. Anācariyakaṁ santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ, na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṁ phāsu viharatī”ti. [¶70] > Pali: Chaṭṭhaṁ. [¶71] SN 35.152 · What’s the Goal of the Spiritual Life? > Pali: SN 35.152 · Kimatthiyabrahmacariyasutta [¶72] “Mendicants, if wanderers who follow another religion were to ask you: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ > Pali: “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti? [¶73] You should answer them: ‘The goal of leading the spiritual life under the Buddha is to completely understand suffering.’ > Pali: Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṁ vussatī’ti. [¶74] If wanderers of other religions were to ask you: ‘Reverends, what is that suffering?’ > Pali: Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘katamaṁ panāvuso, dukkhaṁ, yassa pariññāya samaṇe gotame brahmacariyaṁ vussatī’ti? [¶75] You should answer them: ‘The eye is suffering. The goal of leading the spiritual life under the Buddha is to completely understand this. Sights … Eye consciousness … Eye contact … The pleasant, painful, or neutral feeling that arises dependent on eye contact is also suffering. The goal of leading the spiritual life under the Buddha is to completely understand this. > Pali: Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘Cakkhu kho, āvuso, dukkhaṁ; tassa pariññāya bhagavati brahmacariyaṁ vussati. Rūpā dukkhā; tesaṁ pariññāya bhagavati brahmacariyaṁ vussati. Cakkhuviññāṇaṁ dukkhaṁ; tassa pariññāya bhagavati brahmacariyaṁ vussati. Cakkhusamphasso dukkho; tassa pariññāya bhagavati brahmacariyaṁ vussati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; tassa pariññāya bhagavati brahmacariyaṁ vussati …pe… [¶76] The ear … nose … tongue … body … mind … The pleasant, painful, or neutral feeling that arises dependent on mind contact is also suffering. The goal of leading the spiritual life under the Buddha is to completely understand this. This is that suffering. The goal of leading the spiritual life under the Buddha is to completely understand this.’ > Pali: jivhā dukkhā … mano dukkho; tassa pariññāya bhagavati brahmacariyaṁ vussati … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; tassa pariññāya bhagavati brahmacariyaṁ vussati. Idaṁ kho, āvuso, dukkhaṁ; yassa pariññāya bhagavati brahmacariyaṁ vussatī’ti. [¶77] When questioned by wanderers of other religions, that’s how you should answer them.” > Pali: Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti. [¶78] > Pali: Sattamaṁ. [¶79] SN 35.153 · Is There a Method? > Pali: SN 35.153 · Atthinukhopariyāyasutta [¶80] “Mendicants, is there a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment? That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’” > Pali: “Atthi nu kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākareyya: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmī”ti? [¶81] “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” > Pali: “Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. [¶82] “Well then, mendicants, listen and apply your mind well, I will speak.” > Pali: “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. [¶83] “Yes, sir,” they replied. The Buddha said this: > Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: [¶84] “There is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ > Pali: “atthi, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākareyya: ‘“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāmī’ti. [¶85] And what is that method? Take a mendicant who sees a sight with their eyes. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’ When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’ Since this is so, are these things understood by faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?” > Pali: Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya …pe… aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti. Yaṁ taṁ, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti. Api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? [¶86] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶87] “Aren’t they understood by seeing them with wisdom?” > Pali: “Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? [¶88] “Yes, sir.” > Pali: “Evaṁ, bhante”. [¶89] “This is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ > Pali: “Ayaṁ kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti: ‘“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāmī’ti …pe…. [¶90] Furthermore, a mendicant hears a sound … smells an odor … tastes a flavor … encounters a touch … knows an idea with their mind. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’ When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’ Since this is so, are these things understood by faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?” > Pali: Puna caparaṁ, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā santaṁ vā ajjhattaṁ …pe… rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti. Yaṁ taṁ, bhikkhave, jivhāya rasaṁ sāyitvā santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? “No hetaṁ, bhante”. “Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? “Evaṁ, bhante”. “Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti: ‘“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāmī’ti …pe…. Puna caparaṁ, bhikkhave, bhikkhu manasā dhammaṁ viññāya santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti. Yaṁ taṁ, bhikkhave, bhikkhu manasā dhammaṁ viññāya santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? [¶91] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶92] “Aren’t they understood by seeing them with wisdom?” > Pali: “Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? [¶93] “Yes, sir.” > Pali: “Evaṁ, bhante”. [¶94] “This too is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’” > Pali: “Ayampi kho, bhikkhave, pariyāyo yaṁ pariyāyaṁ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṁ byākaroti: ‘“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāmī’ti. [¶95] > Pali: Aṭṭhamaṁ. [¶96] SN 35.154 · Endowed With Faculties > Pali: SN 35.154 · Indriyasampannasutta [¶97] Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of someone who is ‘accomplished in the faculties’. How is someone accomplished in the faculties defined?” > Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “‘indriyasampanno, indriyasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, indriyasampanno hotī”ti? [¶98] “Mendicant, if someone meditates observing rise and fall in the eye faculty, they grow disillusioned with the eye faculty. > Pali: “Cakkhundriye ce, bhikkhu, udayabbayānupassī viharanto cakkhundriye nibbindati …pe… [¶99] If they meditate observing rise and fall in the ear faculty … nose faculty … tongue faculty … body faculty … mind faculty, they grow disillusioned with the mind faculty. > Pali: jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati …pe… manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati. [¶100] Being disillusioned, desire fades away. … When they’re freed, they know they’re freed. > Pali: Nibbindaṁ virajjati …pe… 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 pajānāti. [¶102] This is how someone who is accomplished in the faculties is defined.” > Pali: Ettāvatā kho, bhikkhu, indriyasampanno hotī”ti. [¶103] > Pali: Navamaṁ. [¶104] SN 35.155 · A Dhamma Speaker > Pali: SN 35.155 · Dhammakathikapucchasutta [¶105] Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined?” > Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “‘dhammakathiko, dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī”ti? [¶106] “If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding the eye, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. > Pali: “Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. [¶107] If they practice for disillusionment, dispassion, and cessation regarding the eye, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. > Pali: Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. [¶108] If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding the eye, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’. > Pali: Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya …pe… [¶109] If a mendicant teaches Dhamma for disillusionment with the ear … nose … tongue … body … mind, for its fading away and cessation, they’re qualified to be called ‘a mendicant who speaks on Dhamma’. > Pali: jivhāya ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya …pe… manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. [¶110] If they practice for disillusionment, dispassion, and cessation regarding the mind, they’re qualified to be called ‘a mendicant who practices in line with the teaching’. > Pali: Manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. [¶111] If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding the mind, they’re qualified to be called ‘a mendicant who has attained extinguishment in this very life’.” > Pali: Manassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti. [¶112] > Pali: Dasamaṁ. [¶113] > Pali: Navapurāṇavaggo pañcamo. [¶114] > Pali: Tassuddānaṁ [¶115] > Pali: Kammaṁ cattāri sappāyā, anantevāsi kimatthiyā; Atthi nu kho pariyāyo, indriyakathikena cāti. [¶116] > Pali: Saḷāyatanavagge tatiyapaṇṇāsako samatto. [¶117] > Pali: Tassa vagguddānaṁ [¶118] > Pali: Yogakkhemi ca loko ca, Gahapati devadahena ca; Navapurāṇena paṇṇāso, Tatiyo tena vuccatīti. ## 18. The End of Relishing · SN 35.156–35.166 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/18/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/18/#p-N [¶0] SN 35.156 · The Interior and the End of Relishing > Pali: SN 35.156 · Ajjhattanandikkhayasutta [¶1] “Mendicants, the eye 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 said to be well freed. > Pali: “Aniccaṁyeva, bhikkhave, bhikkhu cakkhuṁ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṁ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ suvimuttanti vuccati …pe… [¶2] The ear … nose … tongue … body … mind 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 said to be well freed.” > Pali: aniccaṁyeva, bhikkhave, bhikkhu jivhaṁ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṁ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā …pe… cittaṁ suvimuttanti vuccati …pe… aniccaṁyeva, bhikkhave, bhikkhu manaṁ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṁ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ suvimuttanti vuccatī”ti. [¶3] > Pali: Paṭhamaṁ. [¶4] SN 35.157 · The Exterior and the End of Relishing > Pali: SN 35.157 · Bāhiranandikkhayasutta [¶5] “Mendicants, sights really are impermanent. A mendicant sees that they are 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 said to be well freed. > Pali: “Anicceyeva, bhikkhave, bhikkhu rūpe aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṁ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ suvimuttanti vuccati. [¶6] Sounds … Smells … Tastes … Touches … Ideas really are impermanent. A mendicant sees that they are 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 said to be well freed.” > Pali: Anicceyeva, bhikkhave, bhikkhu sadde … gandhe … rase … phoṭṭhabbe … dhamme aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṁ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ suvimuttanti vuccatī”ti. [¶7] > Pali: Dutiyaṁ. [¶8] SN 35.158 · Focus, the Interior, and the End of Relishing > Pali: SN 35.158 · Ajjhattaaniccanandikkhayasutta [¶9] “Mendicants, rationally apply the mind to the eye. Truly see the impermanence of the eye. When a mendicant does this, they grow disillusioned with the eye. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed. > Pali: “Cakkhuṁ, bhikkhave, yoniso manasi karotha, cakkhāniccatañca yathābhūtaṁ samanupassatha. Cakkhuṁ, bhikkhave, bhikkhu yoniso manasikaronto, cakkhāniccatañca yathābhūtaṁ samanupassanto cakkhusmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ suvimuttanti vuccati. [¶10] Rationally apply the mind to the ear … nose … tongue … body … mind. Truly see the impermanence of the mind. When a mendicant does this, they grow disillusioned with the mind. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.” > Pali: Sotaṁ, bhikkhave, yoniso manasi karotha … ghānaṁ … jivhaṁ, bhikkhave, yoniso manasi karotha, jivhāniccatañca yathābhūtaṁ samanupassatha. Jivhaṁ, bhikkhave, bhikkhu yoniso manasikaronto, jivhāniccatañca yathābhūtaṁ samanupassanto jivhāyapi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ suvimuttanti vuccati. Kāyaṁ … manaṁ, bhikkhave, yoniso manasi karotha, manāniccatañca yathābhūtaṁ samanupassatha. Manaṁ, bhikkhave, bhikkhu yoniso manasikaronto, manāniccatañca yathābhūtaṁ samanupassanto manasmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ suvimuttanti vuccatī”ti. [¶11] > Pali: Tatiyaṁ. [¶12] SN 35.159 · Focus, the Exterior, and the End of Relishing > Pali: SN 35.159 · Bāhiraaniccanandikkhayasutta [¶13] “Mendicants, rationally apply the mind to sights. Truly see the impermanence of sights. When a mendicant does this, they grow disillusioned with sights. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed. > Pali: “Rūpe, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṁ samanupassatha. Rūpe, bhikkhave, bhikkhu yoniso manasikaronto, rūpāniccatañca yathābhūtaṁ samanupassanto rūpesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ suvimuttanti vuccati. [¶14] Rationally apply the mind to sounds … smells … tastes … touches … ideas. Truly see the impermanence of ideas. When a mendicant does this, they grow disillusioned with ideas. When relishing ends, greed ends. When greed ends, relishing ends. When relishing and greed end, the mind is said to be well freed.” > Pali: Sadde … gandhe … rase … phoṭṭhabbe … dhamme, bhikkhave, yoniso manasi karotha, dhammāniccatañca yathābhūtaṁ samanupassatha. Dhamme, bhikkhave, bhikkhu yoniso manasikaronto, dhammāniccatañca yathābhūtaṁ samanupassanto dhammesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṁ suvimuttanti vuccatī”ti. [¶15] > Pali: Catutthaṁ. [¶16] SN 35.160 · On Immersion at Jīvaka’s Mango Grove > Pali: SN 35.160 · Jīvakambavanasamādhisutta [¶17] At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. There the Buddha addressed the mendicants: > Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti …pe… [¶18] “Mendicants, develop immersion. For a mendicant with immersion, things become truly clear. And what becomes truly clear? > Pali: “samādhiṁ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṁ okkhāyati. Kiñca yathābhūtaṁ okkhāyati? [¶19] It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on eye contact is impermanent. > Pali: Cakkhuṁ aniccanti yathābhūtaṁ okkhāyati, rūpā aniccāti yathābhūtaṁ okkhāyati, cakkhuviññāṇaṁ aniccanti yathābhūtaṁ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṁ okkhāyati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati …pe… [¶20] It becomes truly clear that the ear … nose … tongue … body … mind, ideas, mind consciousness, and mind contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on mind contact is impermanent. > Pali: jivhā aniccāti yathābhūtaṁ okkhāyati …pe… mano aniccoti yathābhūtaṁ okkhāyati, dhammā aniccāti yathābhūtaṁ okkhāyati …pe… yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati. [¶21] Mendicants, develop immersion. For a mendicant with immersion, things become truly clear.” > Pali: Samādhiṁ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṁ okkhāyatī”ti. [¶22] > Pali: Pañcamaṁ. [¶23] SN 35.161 · On Retreat at Jīvaka’s Mango Grove > Pali: SN 35.161 · Jīvakambavanapaṭisallānasutta [¶24] At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. There the Buddha addressed the mendicants: > Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi …pe… [¶25] “Mendicants, meditate in retreat. For a mendicant who meditates in retreat, things become truly clear. And what becomes truly clear? > Pali: “paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṁ okkhāyati. Kiñca yathābhūtaṁ okkhāyati? [¶26] It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on eye contact is impermanent. … > Pali: Cakkhuṁ aniccanti yathābhūtaṁ okkhāyati, rūpā aniccāti yathābhūtaṁ okkhāyati, cakkhuviññāṇaṁ aniccanti yathābhūtaṁ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṁ okkhāyati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati …pe… [¶27] It becomes truly clear that the mind, ideas, mind consciousness, and mind contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises dependent on mind contact is impermanent. > Pali: mano aniccoti yathābhūtaṁ okkhāyati, dhammā … manoviññāṇaṁ … manosamphasso … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccanti yathābhūtaṁ okkhāyati. [¶28] Mendicants, meditate in retreat. For a mendicant who meditates in retreat, things become truly clear.” > Pali: Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṁ okkhāyatī”ti. [¶29] > Pali: Chaṭṭhaṁ. [¶30] SN 35.162 · With Koṭṭhita on Impermanence > Pali: SN 35.162 · Koṭṭhikaaniccasutta [¶31] Then Venerable Mahākoṭṭhita 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 āyasmā mahākoṭṭhiko yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā koṭṭhiko bhagavantaṁ etadavoca: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. [¶32] “Koṭṭhita, you should give up desire for what is impermanent. And what is impermanent? The eye, sights, eye consciousness, and eye contact are impermanent: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on eye contact is also impermanent: you should give up desire for it. > Pali: “Yaṁ kho, koṭṭhika, aniccaṁ tatra te chando pahātabbo. Kiñca, koṭṭhika, aniccaṁ? Cakkhu kho, koṭṭhika, aniccaṁ; tatra te chando pahātabbo. Rūpā aniccā; tatra te chando pahātabbo. Cakkhuviññāṇaṁ aniccaṁ; tatra te chando pahātabbo. Cakkhusamphasso anicco; tatra te chando pahātabbo. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo …pe… [¶33] The ear … nose … tongue … body …. The mind, ideas, mind consciousness, and mind contact are impermanent: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on mind contact is also impermanent: you should give up desire for it. > Pali: jivhā aniccā; tatra te chando pahātabbo. Rasā aniccā; tatra te chando pahātabbo. Jivhāviññāṇaṁ aniccaṁ; tatra te chando pahātabbo. Jivhāsamphasso anicco; tatra te chando pahātabbo. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo …pe… mano anicco; tatra te chando pahātabbo. Dhammā aniccā; tatra te chando pahātabbo. Manoviññāṇaṁ aniccaṁ; tatra te chando pahātabbo. Manosamphasso anicco; tatra te chando pahātabbo. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ; tatra te chando pahātabbo. [¶34] Koṭṭhita, you should give up desire for what is impermanent.” > Pali: Yaṁ kho, koṭṭhika, aniccaṁ tatra te chando pahātabbo”ti. [¶35] > Pali: Sattamaṁ. [¶36] SN 35.163 · With Koṭṭhita on Suffering > Pali: SN 35.163 · Koṭṭhikadukkhasutta [¶37] Then Venerable Mahākoṭṭhita … said to the Buddha: > Pali: Atha kho āyasmā mahākoṭṭhiko …pe… bhagavantaṁ etadavoca: [¶38] “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 …pe… vihareyyan”ti. [¶39] “Koṭṭhita, you should give up desire for what is suffering. And what is suffering? > Pali: “Yaṁ kho, koṭṭhika, dukkhaṁ tatra te chando pahātabbo. Kiñca, koṭṭhika, dukkhaṁ? [¶40] The eye, sights, eye consciousness, and eye contact are suffering: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on eye contact is also suffering; you should give up desire for it. > Pali: Cakkhu kho, koṭṭhika, dukkhaṁ; tatra te chando pahātabbo. Rūpā dukkhā; tatra te chando pahātabbo. Cakkhuviññāṇaṁ dukkhaṁ; tatra te chando pahātabbo. Cakkhusamphasso dukkho; tatra te chando pahātabbo. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; tatra te chando pahātabbo …pe… [¶41] The ear … nose … tongue … body …. The mind, ideas, mind consciousness, and mind contact are suffering: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on mind contact is also suffering: you should give up desire for it. > Pali: jivhā dukkhā; tatra te chando pahātabbo …pe… mano dukkho; tatra te chando pahātabbo. Dhammā dukkhā; tatra te chando pahātabbo. Manoviññāṇaṁ dukkhaṁ; tatra te chando pahātabbo. Manosamphasso dukkho; tatra te chando pahātabbo. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; tatra te chando pahātabbo. [¶42] Koṭṭhita, you should give up desire for what is suffering.” > Pali: Yaṁ kho, koṭṭhika, dukkhaṁ tatra te chando pahātabbo”ti. [¶43] > Pali: Aṭṭhamaṁ. [¶44] SN 35.164 · With Koṭṭhita on Not-Self > Pali: SN 35.164 · Koṭṭhikaanattasutta [¶45] > Pali: Ekamantaṁ …pe… vihareyyanti. [¶46] “Koṭṭhita, you should give up desire for what is not-self. And what is not-self? > Pali: “Yo kho, koṭṭhika, anattā tatra te chando pahātabbo. Ko ca, koṭṭhika, anattā? [¶47] The eye, sights, eye consciousness, and eye contact are not-self: you should give up desire for them. The pleasant, painful, or neutral feeling that arises dependent on eye contact is also not-self: You should give up desire for it. > Pali: Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo. Rūpā anattā; tatra te chando pahātabbo. Cakkhuviññāṇaṁ anattā; tatra te chando pahātabbo. Cakkhusamphasso anattā; tatra te chando pahātabbo. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā; tatra te chando pahātabbo …pe… [¶48] The ear … nose … tongue … body … The mind, ideas, mind consciousness, and mind contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact is also not-self: you should give up desire for it. > Pali: jivhā anattā; tatra te chando pahātabbo …pe… mano anattā; tatra te chando pahātabbo. Dhammā anattā; tatra te chando pahātabbo. Manoviññāṇaṁ … manosamphasso … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anattā; tatra te chando pahātabbo. [¶49] Koṭṭhita, you should give up desire for what is not-self.” > Pali: Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo”ti. [¶50] > Pali: Navamaṁ. [¶51] SN 35.165 · Giving Up Wrong View > Pali: SN 35.165 · Micchādiṭṭhipahānasutta [¶52] Then a mendicant went up to the Buddha … and said to him: > Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno so bhikkhu bhagavantaṁ etadavoca: [¶53] “Sir, how does one know and see so that wrong view is given up?” > Pali: “kathaṁ nu kho, bhante, jānato kathaṁ passato micchādiṭṭhi pahīyatī”ti? [¶54] “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, wrong view is given up. … > Pali: “Cakkhuṁ kho, bhikkhu, aniccato jānato passato micchādiṭṭhi pahīyati. Rūpe aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhuviññāṇaṁ aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhusamphassaṁ aniccato jānato passato micchādiṭṭhi pahīyati …pe… [¶55] And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as impermanent, wrong view is given up. > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato micchādiṭṭhi pahīyati. [¶56] This is how to know and see so that wrong view is given up.” > Pali: Evaṁ kho, bhikkhu, jānato evaṁ passato micchādiṭṭhi pahīyatī”ti. [¶57] > Pali: Dasamaṁ. [¶58] SN 35.166 · Giving Up Substantialist View > Pali: SN 35.166 · Sakkāyadiṭṭhipahānasutta [¶59] Then a mendicant went up to the Buddha … and said to him: > Pali: Atha kho aññataro bhikkhu …pe… etadavoca: [¶60] “Sir, how does one know and see so that substantialist view is given up?” > Pali: “kathaṁ nu kho, bhante, jānato kathaṁ passato sakkāyadiṭṭhi pahīyatī”ti? [¶61] “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as suffering, substantialist view is given up. … > Pali: “Cakkhuṁ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Rūpe dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhuviññāṇaṁ dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhusamphassaṁ dukkhato jānato passato sakkāyadiṭṭhi pahīyati …pe… [¶62] And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as suffering, substantialist view is given up. > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati. [¶63] This is how to know and see so that substantialist view is given up.” > Pali: Evaṁ kho, bhikkhu, jānato evaṁ passato sakkāyadiṭṭhi pahīyatī”ti. [¶64] > Pali: Ekādasamaṁ. ## 19. Sixty Abbreviated Texts · SN 35.168–35.226 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/19/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/19/#p-N [¶0] SN 35.168 · Desire for the Impermanent Interior > Pali: SN 35.168 · Ajjhattaaniccachandasutta [¶1] “Mendicants, you should give up desire for what is impermanent. And what is impermanent? > Pali: “Yaṁ, bhikkhave, aniccaṁ, tatra vo chando pahātabbo. Kiñca, bhikkhave, aniccaṁ? [¶2] The eye, ear, nose, tongue, body, and mind are impermanent: you should give up desire for them. You should give up desire for what is impermanent.” > Pali: Cakkhu, bhikkhave, aniccaṁ; tatra vo chando pahātabbo …pe… jivhā aniccā; tatra vo chando pahātabbo …pe… mano anicco; tatra vo chando pahātabbo. Yaṁ, bhikkhave, aniccaṁ, tatra vo chando pahātabbo”ti. [¶3] SN 35.171–173 · Desire, Etc. for the Suffering Interior > Pali: SN 35.171–173 · Dukkhachandādisutta [¶4] “Mendicants, you should give up desire … greed … desire and greed for what is suffering. And what is suffering? > Pali: “Yaṁ, bhikkhave, dukkhaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṁ? [¶5] The eye, ear, nose, tongue, body, and mind are suffering …” > Pali: Cakkhu, bhikkhave, dukkhaṁ; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe… jivhā dukkhā …pe… mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṁ, bhikkhave, dukkhaṁ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. [¶6] SN 35.174–176 · Desire, Etc. for the Not-Self Interior > Pali: SN 35.174–176 · Anattachandādisutta [¶7] “Mendicants, you should give up desire … greed … desire and greed for what is not-self. And what is not-self? > Pali: “Yo, bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? [¶8] The eye, ear, nose, tongue, body, and mind are not-self …” > Pali: Cakkhu, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe… jivhā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo …pe… mano anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. [¶9] SN 35.177–179 · Desire, Etc. for the Impermanent Exterior > Pali: SN 35.177–179 · Bāhirāniccachandādisutta [¶10] “Mendicants, you should give up desire … greed … desire and greed for what is impermanent. And what is impermanent? > Pali: “Yaṁ, bhikkhave, aniccaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṁ? [¶11] Sights, sounds, smells, tastes, touches, and ideas are impermanent …” > Pali: Rūpā, bhikkhave, aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Gandhā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Rasā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Phoṭṭhabbā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Dhammā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṁ, bhikkhave, aniccaṁ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. [¶12] SN 35.180–182 · Desire, Etc. for the Suffering Exterior > Pali: SN 35.180–182 · Bāhiradukkhachandādisutta [¶13] “Mendicants, you should give up desire … greed … desire and greed for what is suffering. And what is suffering? > Pali: “Yaṁ, bhikkhave, dukkhaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṁ? [¶14] Sights, sounds, smells, tastes, touches, and ideas are suffering …” > Pali: Rūpā, bhikkhave, dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṁ, bhikkhave, dukkhaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. [¶15] SN 35.186 · The Interior Was Impermanent in the Past > Pali: SN 35.186 · Ajjhattātītāniccasutta [¶16] “Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent. > Pali: “Cakkhu, bhikkhave, aniccaṁ atītaṁ …pe… jivhā aniccā atītā …pe… mano anicco atīto. [¶17] Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… jivhāyapi nibbindati …pe… manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶18] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” > Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. [¶19] SN 35.222 · The Interior as Impermanent > Pali: SN 35.222 · Ajjhattāyatanaaniccasutta [¶20] “Mendicants, the eye, ear, nose, tongue, body, and mind are impermanent. > Pali: “Cakkhu, bhikkhave, aniccaṁ …pe… jivhā aniccā …pe… mano anicco. [¶21] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶22] SN 35.223 · The Interior as Suffering > Pali: SN 35.223 · Ajjhattāyatanadukkhasutta [¶23] “Mendicants, the eye, ear, nose, tongue, body, and mind are suffering. > Pali: “Cakkhu, bhikkhave, dukkhaṁ …pe… jivhā dukkhā …pe… mano dukkho. [¶24] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶25] SN 35.224 · The Interior as Not-Self > Pali: SN 35.224 · Ajjhattāyatanaanattasutta [¶26] “Mendicants, the eye, ear, nose, tongue, body, and mind are not-self. > Pali: “Cakkhu, bhikkhave, anattā …pe… jivhā anattā …pe… mano anattā. [¶27] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶28] SN 35.225 · The Exterior as Impermanent > Pali: SN 35.225 · Bāhirāyatanaaniccasutta [¶29] “Mendicants, sights, sounds, smells, tastes, touches, and ideas are impermanent. > Pali: “Rūpā, bhikkhave, aniccā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā aniccā. [¶30] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. [¶31] SN 35.226 · The Exterior as Suffering > Pali: SN 35.226 · Bāhirāyatanadukkhasutta [¶32] “Mendicants, sights, sounds, smells, tastes, touches, and ideas are suffering. > Pali: “Rūpā, bhikkhave, dukkhā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā dukkhā. [¶33] Seeing this … They understand: ‘… there is nothing further for this place.’” > Pali: Evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātī”ti. ## 20. The Ocean · SN 35.228–35.237 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/20/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/20/#p-N [¶0] SN 35.228 · The Ocean (1st) > Pali: SN 35.228 · Paṭhamasamuddasutta [¶1] “Mendicants, an unlearned ordinary person speaks of the ocean. But that’s not the ocean in the training of the Noble One. That’s just a large body of water, a large sea of water. For a person, the eye is an ocean, and its currents are made of sights. > Pali: “‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati. Neso, bhikkhave, ariyassa vinaye samuddo. Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. Cakkhu, bhikkhave, purisassa samuddo; tassa rūpamayo vego. [¶2] Someone who can prevail over those currents is said to have crossed over the ocean of the eye, with its waves and whirlpools, its saltwater crocodiles and monsters. Crossed over, gone to the far shore, the brahmin stands on solid ground. > Pali: Yo taṁ rūpamayaṁ vegaṁ sahati, ayaṁ vuccati, bhikkhave, atari cakkhusamuddaṁ saūmiṁ sāvaṭṭaṁ sagāhaṁ sarakkhasaṁ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo …pe… [¶3] For a person, the ear … nose … tongue … body … mind is an ocean, and its currents are made of ideas. Someone who can prevail over those currents is said to have crossed over the ocean of the mind, with its waves and whirlpools, its saltwater crocodiles and monsters. Crossed over, gone to the far shore, the brahmin stands on solid ground.” > Pali: jivhā, bhikkhave, purisassa samuddo; tassa rasamayo vego. Yo taṁ rasamayaṁ vegaṁ sahati, ayaṁ vuccati, bhikkhave, atari jivhāsamuddaṁ saūmiṁ sāvaṭṭaṁ sagāhaṁ sarakkhasaṁ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo …pe… mano, bhikkhave, purisassa samuddo; tassa dhammamayo vego. Yo taṁ dhammamayaṁ vegaṁ sahati, ayaṁ vuccati, bhikkhave, atari manosamuddaṁ saūmiṁ sāvaṭṭaṁ sagāhaṁ sarakkhasaṁ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo”ti. [¶4] That is what the Buddha said. Then the Holy One, the Teacher, went on to say: > Pali: Idamavoca …pe… satthā: [¶5] “A knowledge master who’s crossed the ocean so hard to cross, with its saltwater crocodiles and monsters, its waves, whirlpools, and dangers; they’ve completed the spiritual journey and gone to the end of the world, they’re called ‘one who has gone beyond’.” > Pali: “Yo imaṁ samuddaṁ sagāhaṁ sarakkhasaṁ, Saūmiṁ sāvaṭṭaṁ sabhayaṁ duttaraṁ accatari; Sa vedagū vusitabrahmacariyo, Lokantagū pāragatoti vuccatī”ti. [¶6] > Pali: Paṭhamaṁ. [¶7] SN 35.229 · The Ocean (2nd) > Pali: SN 35.229 · Dutiyasamuddasutta [¶8] “Mendicants, an unlearned ordinary person speaks of the ocean. But that’s not the ocean in the training of the Noble One. That’s just a large body of water, a large sea of water. > Pali: “‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati. Neso, bhikkhave, ariyassa vinaye samuddo. Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. [¶9] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is called the ocean in the training of the Noble One. And it’s here that this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration. > Pali: Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ayaṁ vuccati, bhikkhave, ariyassa vinaye samuddo. Etthāyaṁ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā, apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati …pe…. [¶10] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. This is called the ocean in the training of the Noble One. And it’s here that this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration. > Pali: Santi, bhikkhave, jivhāviññeyyā rasā …pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ayaṁ vuccati, bhikkhave, ariyassa vinaye samuddo. Etthāyaṁ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattatīti. [¶11] Those in whom greed, hate, and ignorance have faded away; have crossed the ocean so hard to cross, with its saltwater crocodiles and monsters, its waves and dangers. > Pali: Yassa rāgo ca doso ca, Avijjā ca virājitā; So imaṁ samuddaṁ sagāhaṁ sarakkhasaṁ, Saūmibhayaṁ duttaraṁ accatari. [¶12] They’ve slipped their chains, given up death, and have no attachments. They’ve given up suffering, so there are no more future lives. They’ve disappeared, and cannot be measured; and they’ve confounded the King of Death, I say.” > Pali: Saṅgātigo maccujaho nirupadhi, Pahāsi dukkhaṁ apunabbhavāya; Atthaṅgato so na puneti, Amohayī maccurājanti brūmī”ti. [¶13] > Pali: Dutiyaṁ. [¶14] SN 35.230 · The Simile of the Angler > Pali: SN 35.230 · Bāḷisikopamasutta [¶15] “Mendicants, suppose an angler was to cast a baited hook into a deep lake. Seeing the bait, a fish would swallow it. And so the fish that swallowed the hook would meet with tragedy and disaster, and the angler can do what he wants with it. > Pali: “Seyyathāpi, bhikkhave, bāḷisiko āmisagatabaḷisaṁ gambhīre udakarahade pakkhipeyya. Tamenaṁ aññataro āmisacakkhu maccho gileyya. Evañhi so, bhikkhave, maccho gilitabaḷiso bāḷisikassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo bāḷisikassa. [¶16] In the same way, there are these six hooks in the world that mean tragedy and slaughter for living creatures. What six? > Pali: Evameva kho, bhikkhave, chayime baḷisā lokasmiṁ anayāya sattānaṁ vadhāya pāṇinaṁ. Katame cha? [¶17] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants. > Pali: Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṁ vuccati, bhikkhave, bhikkhu gilitabaḷiso, mārassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato …pe… [¶18] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants. > Pali: santi, bhikkhave, jivhāviññeyyā rasā …pe…. Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṁ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato. [¶19] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do with them what he wants. > Pali: Santi ca, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce, bhikkhu, nābhinandati nābhivadati nājjhosāya tiṭṭhati. Ayaṁ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṁ paribhedi baḷisaṁ na anayaṁ āpanno na byasanaṁ āpanno na yathākāmakaraṇīyo pāpimato …pe…. [¶20] There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do with them what he wants.” > Pali: Santi, bhikkhave, jivhāviññeyyā rasā …pe…. Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṁ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṁ paribhedi baḷisaṁ na anayaṁ āpanno na byasanaṁ āpanno na yathākāmakaraṇīyo pāpimato”ti. [¶21] > Pali: Tatiyaṁ. [¶22] SN 35.231 · The Simile of the Latex-Producing Tree > Pali: SN 35.231 · Khīrarukkhopamasutta [¶23] “Mendicants, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up. > Pali: “Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno …pe…. [¶24] When it comes to sounds … smells … tastes … touches … ideas known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up. > Pali: Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi …pe…. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno. [¶25] Suppose there was a latex-producing tree—such as a peepal, a banyan, a wavy leaf fig, or a cluster fig—that’s a tender young sapling. If a man were to chop it here and there with a sharp axe, would latex come out?” > Pali: Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako. Tamenaṁ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti? [¶26] “Yes, sir. > Pali: “Evaṁ, bhante”. [¶27] Why is that? Because it still has latex.” > Pali: “Taṁ kissa hetu”? “Yañhi, bhante, khīraṁ taṁ atthī”ti. [¶28] “In the same way, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up. > Pali: “Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno …pe…. [¶29] When it comes to sounds … smells … tastes … touches … ideas known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, let alone those that are compelling. Why is that? Because they still have greed, hate, and delusion, and have not given them up. > Pali: Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi …pe…. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno. [¶30] Take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up. > Pali: Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno …pe…. [¶31] When it comes to sounds … smells … tastes … touches … ideas known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling ideas come into the range of the mind they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up. > Pali: Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu …pe… manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno. [¶32] Suppose there was a latex-producing tree—such as a peepal, a banyan, a wavy leaf fig, or a cluster fig—that’s dried up, withered, and decrepit. If a man were to chop it here and there with a sharp axe, would latex come out?” > Pali: Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko. Tamenaṁ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti? [¶33] “No, sir. Why is that? Because it has no latex left.” > Pali: “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Yañhi, bhante, khīraṁ taṁ natthī”ti. [¶34] “In the same way, take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up. > Pali: “Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno …pe…. [¶35] When it comes to sounds … smells … tastes … touches … ideas known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling thoughts come into the range of the mind they don’t overcome their mind, let alone those that are trivial. Why is that? Because they have no greed, hate, and delusion left, and have given them up.” > Pali: Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu …pe…. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno”ti. [¶36] > Pali: Catutthaṁ. [¶37] SN 35.232 · With Koṭṭhita > Pali: SN 35.232 · Koṭṭhikasutta [¶38] 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 exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: > Pali: Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṁ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: [¶39] “Reverend Sāriputta, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye? Is the ear … nose … tongue … body … mind the fetter of ideas, or are ideas the fetter of the mind?” > Pali: “Kiṁ nu kho, āvuso sāriputta, cakkhu rūpānaṁ saṁyojanaṁ, rūpā cakkhussa saṁyojanaṁ …pe… jivhā rasānaṁ saṁyojanaṁ, rasā jivhāya saṁyojanaṁ …pe… mano dhammānaṁ saṁyojanaṁ, dhammā manassa saṁyojanan”ti? [¶40] “Reverend Koṭṭhita, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them. > Pali: “Na kho, āvuso koṭṭhika, cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe… na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe… na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. [¶41] Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?” > Pali: Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. Yo nu kho evaṁ vadeyya: ‘kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, odāto balībaddo kāḷassa balībaddassa saṁyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti? [¶42] “No, reverend. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they’re yoked by.” > Pali: “No hetaṁ, āvuso”. “Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, na odāto balībaddo kāḷassa balībaddassa saṁyojanaṁ. Yena ca kho te ekena dāmena vā yottena vā saṁyuttā taṁ tattha saṁyojanaṁ. [¶43] “In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them. > Pali: Evameva kho, āvuso, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ …pe… na jivhā rasānaṁ saṁyojanaṁ …pe… na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ. [¶44] If the eye were the fetter of sights, or if sights were the fetter of the eye, this living of the spiritual life for the complete ending of suffering would not be found. However, since this is not the case, but the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found. > Pali: Cakkhu vā, āvuso, rūpānaṁ saṁyojanaṁ abhavissa, rūpā vā cakkhussa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya …pe…. [¶45] If the ear … nose … tongue … body … mind were the fetter of ideas, or if ideas were the fetter of the mind, this living of the spiritual life for the complete ending of suffering would not be found. However, since this is not the case, but the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found. > Pali: Jivhā, āvuso, rasānaṁ saṁyojanaṁ abhavissa, rasā vā jivhāya saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya …pe…. Mano vā, āvuso, dhammānaṁ saṁyojanaṁ abhavissa, dhammā vā manassa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. [¶46] This too is a way to understand how this is so. > Pali: Imināpetaṁ, āvuso, pariyāyena veditabbaṁ yathā na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ …pe… na jivhā rasānaṁ saṁyojanaṁ …pe… na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ. [¶47] The Buddha has an eye with which he sees a sight. But he has no desire and greed, for his mind is well freed. The Buddha has an ear … nose … tongue … The Buddha has a body with which he senses touch. But he has no desire and greed, for his mind is well freed. The Buddha has a mind > Pali: Saṁvijjati kho, āvuso, bhagavato cakkhu. Passati bhagavā cakkhunā rūpaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṁvijjati kho, āvuso, bhagavato sotaṁ. Suṇāti bhagavā sotena saddaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṁvijjati kho, āvuso, bhagavato ghānaṁ. Ghāyati bhagavā ghānena gandhaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṁvijjati kho, āvuso, bhagavato jivhā. Sāyati bhagavā jivhāya rasaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṁvijjati kho, āvuso, bhagavato kāyo. Phusati bhagavā kāyena phoṭṭhabbaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṁvijjati kho, āvuso, bhagavato mano. [¶48] with which he knows ideas. But he has no desire and greed, for his mind is well freed. > Pali: Vijānāti bhagavā manasā dhammaṁ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. [¶49] This too is a way to understand how the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.” > Pali: Iminā kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ. Na sotaṁ … na ghānaṁ … na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. Na kāyo … na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanan”ti. [¶50] > Pali: Pañcamaṁ. [¶51] SN 35.233 · With Kāmabhū > Pali: SN 35.233 · Kāmabhūsutta [¶52] At one time the venerables Ānanda and Kāmabhū were staying near Kosambī in Ghosita’s monastery. > Pali: Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca kāmabhū kosambiyaṁ viharanti ghositārāme. [¶53] Then in the late afternoon, Venerable Kāmabhū came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: > Pali: Atha kho āyasmā kāmabhū sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kāmabhū āyasmantaṁ ānandaṁ etadavoca: [¶54] “Reverend Ānanda, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye? Is the ear … nose … tongue … body … mind the fetter of ideas, or are ideas the fetter of the mind?” > Pali: “Kiṁ nu kho, āvuso ānanda, cakkhu rūpānaṁ saṁyojanaṁ, rūpā cakkhussa saṁyojanaṁ …pe… jivhā rasānaṁ saṁyojanaṁ, rasā jivhāya saṁyojanaṁ …pe… mano dhammānaṁ saṁyojanaṁ, dhammā manassa saṁyojanan”ti? [¶55] “Reverend Kāmabhū, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them. > Pali: “Na kho, āvuso kāmabhū, cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ …pe… na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ …pe… na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. [¶56] Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?” > Pali: Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. Yo nu kho evaṁ vadeyya: ‘kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, odāto balībaddo kāḷassa balībaddassa saṁyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti? [¶57] “No, reverend. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they’re yoked by.” > Pali: “No hetaṁ, āvuso”. “Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, napi odāto balībaddo kāḷassa balībaddassa saṁyojanaṁ. Yena ca kho te ekena dāmena vā yottena vā saṁyuttā, taṁ tattha saṁyojanaṁ. [¶58] “In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.” > Pali: Evameva kho, āvuso, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ …pe… na jivhā …pe… na mano …pe… yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanan”ti. [¶59] > Pali: Chaṭṭhaṁ. [¶60] SN 35.234 · With Udāyī > Pali: SN 35.234 · Udāyīsutta [¶61] At one time the venerables Ānanda and Udāyī were staying near Kosambī in Ghosita’s monastery. > Pali: Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca udāyī kosambiyaṁ viharanti ghositārāme. [¶62] Then in the late afternoon, Venerable Udāyī came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: > Pali: Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca: [¶63] “Reverend Ānanda, the Buddha has explained, opened, and revealed in many ways how this body is not-self. Is it possible to explain consciousness in the same way? To teach, assert, establish, clarify, analyze, and reveal how consciousness is not-self?” > Pali: “Yatheva nu kho, āvuso ānanda, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti? [¶64] “It is possible, Reverend Udāyī. > Pali: “Yatheva kho, āvuso udāyī, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti. [¶65] Does eye consciousness arise dependent on the eye and sights?” > Pali: “Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇan”ti? [¶66] “Yes, reverend.” > Pali: “Evamāvuso”ti. [¶67] “If the cause and reason that gives rise to eye consciousness were to totally and utterly cease without remainder, would eye consciousness still be found?” > Pali: “Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. Api nu kho cakkhuviññāṇaṁ paññāyethā”ti? [¶68] “No, reverend.” > Pali: “No hetaṁ, āvuso”. [¶69] “In this way, too, it can be understood how consciousness is not-self. > Pali: “Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti …pe…. [¶70] Does ear … nose … tongue … body … mind consciousness arise dependent on the mind and ideas?” > Pali: “Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇan”ti? “Evamāvuso”ti. “Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho jivhāviññāṇaṁ paññāyethā”ti? “No hetaṁ, āvuso”. “Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti …pe…. “Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇan”ti? [¶71] “Yes, reverend.” > Pali: “Evamāvuso”ti. [¶72] “If the cause and reason that gives rise to mind consciousness were to totally and utterly cease without remainder, would mind consciousness still be found?” > Pali: “Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho manoviññāṇaṁ paññāyethā”ti? [¶73] “No, reverend.” > Pali: “No hetaṁ, āvuso”. [¶74] “In this way, too, it can be understood how consciousness is not-self. > Pali: “Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’ti. [¶75] 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 root, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. > Pali: Seyyathāpi, āvuso, 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 tattha pheggumpi nādhigaccheyya, kuto sāraṁ. [¶76] In the same way, a mendicant sees these six fields of contact as neither self nor belonging to self. So seeing, they don’t grasp anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. > Pali: Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṁ na attaniyaṁ samanupassati. So evaṁ asamanupassanto na kiñci loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. [¶77] 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. [¶78] > Pali: Sattamaṁ. [¶79] SN 35.235 · The Exposition on Burning > Pali: SN 35.235 · Ādittapariyāyasutta [¶80] “Mendicants, I will teach you an exposition of the teaching on burning. Listen … > Pali: “Ādittapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha. [¶81] And what is the exposition of the teaching on burning? > Pali: Katamo ca, bhikkhave, ādittapariyāyo, dhammapariyāyo? [¶82] You’d be better off mutilating your eye faculty with a red-hot iron nail, burning, blazing, and glowing, than getting caught up in the features by way of the details in sights known by the eye. Should consciousness tied to gratification in the features or details continue to remain, and you were to die at that time, it’s possible you would go to one of two destinations: hell or the animal realm. I speak having seen this drawback. > Pali: Varaṁ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṁ sampalimaṭṭhaṁ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho. Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya, ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— nirayaṁ vā, tiracchānayoniṁ vā. Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. [¶83] You’d be better off mutilating your ear faculty with a sharp iron spike … > Pali: Varaṁ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṁ sampalimaṭṭhaṁ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho. Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya, ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— nirayaṁ vā tiracchānayoniṁ vā. Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. [¶84] You’d be better off mutilating your nose faculty with a sharp nail cutter … > Pali: Varaṁ, bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṁ sampalimaṭṭhaṁ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho. Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya. Ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— nirayaṁ vā tiracchānayoniṁ vā. Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. [¶85] You’d be better off mutilating your tongue faculty with a sharp razor … > Pali: Varaṁ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṁ sampalimaṭṭhaṁ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho. Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya. Ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— nirayaṁ vā tiracchānayoniṁ vā. Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. [¶86] You’d be better off mutilating your body faculty with a sharp spear, burning, blazing, and glowing, than getting caught up in the features by way of the details in touches known by the body. Should consciousness tied to gratification in the features or details continue to remain, and you were to die at that time, it’s possible you would go to one of two destinations: hell or the animal realm. I speak having seen this drawback. > Pali: Varaṁ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṁ sampalimaṭṭhaṁ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho. Nimittassādagathitaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, anubyañjanassādagathitaṁ vā tasmiñce samaye kālaṁ kareyya. Ṭhānametaṁ vijjati, yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya— nirayaṁ vā tiracchānayoniṁ vā. Imaṁ khvāhaṁ, bhikkhave, ādīnavaṁ disvā evaṁ vadāmi. [¶87] You’d be better off sleeping. For I say that sleep is useless, fruitless, and folly for the living. But while you’re asleep you won’t fall under the sway of such thoughts that would make you create a schism in the Saṅgha. I speak having seen this drawback. > Pali: Varaṁ, bhikkhave, sottaṁ. Sottaṁ kho panāhaṁ, bhikkhave, vañjhaṁ jīvitānaṁ vadāmi, aphalaṁ jīvitānaṁ vadāmi, momūhaṁ jīvitānaṁ vadāmi, na tveva tathārūpe vitakke vitakkeyya yathārūpānaṁ vitakkānaṁ vasaṁ gato saṅghaṁ bhindeyya. Imaṁ khvāhaṁ, bhikkhave, vañjhaṁ jīvitānaṁ ādīnavaṁ disvā evaṁ vadāmi. [¶88] A learned noble disciple reflects on this: ‘Forget mutilating the eye faculty with a red-hot iron nail, burning, blazing, and glowing! I’d better focus on the fact that the eye, sights, eye consciousness, and eye contact are impermanent. And the painful, pleasant, or neutral feeling that arises dependent on eye contact is also impermanent. > Pali: Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: ‘tiṭṭhatu tāva tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṁ sampalimaṭṭhaṁ. Handāhaṁ idameva manasi karomi— iti cakkhu aniccaṁ, rūpā aniccā, cakkhuviññāṇaṁ aniccaṁ, cakkhusamphasso anicco, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ’. [¶89] Forget mutilating the ear faculty with a sharp iron spike, burning, blazing, and glowing! I’d better focus on the fact that the ear, sounds, ear consciousness, and ear contact are impermanent. And the painful, pleasant, or neutral feeling that arises dependent on ear contact is also impermanent. > Pali: Tiṭṭhatu tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṁ sampalimaṭṭhaṁ. Handāhaṁ idameva manasi karomi— iti sotaṁ aniccaṁ, saddā aniccā, sotaviññāṇaṁ aniccaṁ, sotasamphasso anicco, yampidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ. [¶90] Forget mutilating the nose faculty with a sharp nail cutter, burning, blazing, and glowing! I’d better focus on the fact that the nose, smells, nose consciousness, and nose contact are impermanent. And the painful, pleasant, or neutral feeling that arises dependent on nose contact is also impermanent. > Pali: Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṁ sampalimaṭṭhaṁ. Handāhaṁ idameva manasi karomi— iti ghānaṁ aniccaṁ, gandhā aniccā, ghānaviññāṇaṁ aniccaṁ, ghānasamphasso anicco, yampidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ …pe… tampi aniccaṁ. [¶91] Forget mutilating the tongue faculty with a sharp razor, burning, blazing, and glowing! I’d better focus on the fact that the tongue, tastes, tongue consciousness, and tongue contact are impermanent. And the painful, pleasant, or neutral feeling that arises dependent on tongue contact is also impermanent. > Pali: Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṁ sampalimaṭṭhaṁ. Handāhaṁ idameva manasi karomi— iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṁ aniccaṁ, jivhāsamphasso anicco, yampidaṁ jivhāsamphassapaccayā uppajjati …pe… tampi aniccaṁ. [¶92] Forget mutilating the body faculty with a sharp spear, burning, blazing, and glowing! I’d better focus on the fact that the body, touches, body consciousness, and body contact are impermanent. And the painful, pleasant, or neutral feeling that arises dependent on body contact is also impermanent. > Pali: Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṁ sampalimaṭṭhaṁ. Handāhaṁ idameva manasi karomi— iti kāyo anicco, phoṭṭhabbā aniccā, kāyaviññāṇaṁ aniccaṁ, kāyasamphasso anicco, yampidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ …pe… tampi aniccaṁ. [¶93] Forget sleeping! I’d better focus on the fact that the mind, ideas, mind consciousness, and mind contact are impermanent. And the painful, pleasant, or neutral feeling that arises dependent on mind contact is also impermanent.’ > Pali: Tiṭṭhatu tāva sottaṁ. Handāhaṁ idameva manasi karomi— iti mano anicco, dhammā aniccā, manoviññāṇaṁ aniccaṁ, manosamphasso anicco, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccaṁ’. [¶94] Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises dependent on mind contact. > Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe… yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. [¶95] Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶96] 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. [¶97] This is the exposition of the teaching on burning.” > Pali: Ayaṁ kho, bhikkhave, ādittapariyāyo, dhammapariyāyo”ti. [¶98] > Pali: Aṭṭhamaṁ. [¶99] SN 35.236 · The Simile of Hands and Feet (1st) > Pali: SN 35.236 · Paṭhamahatthapādopamasutta [¶100] “Mendicants, when there are hands, picking up and putting down are found. When there are feet, coming and going are found. When there are joints, contracting and extending are found. When there’s a belly, hunger and thirst are found. > Pali: “Hatthesu, bhikkhave, sati ādānanikkhepanaṁ paññāyati; pādesu sati abhikkamapaṭikkamo paññāyati; pabbesu sati samiñjanapasāraṇaṁ paññāyati; kucchismiṁ sati jighacchā pipāsā paññāyati. [¶101] In the same way, when there’s an eye, pleasure and pain arise internally conditioned by eye contact. When there’s an ear … nose … tongue … body … mind, pleasure and pain arise internally conditioned by mind contact. > Pali: Evameva kho, bhikkhave, cakkhusmiṁ sati cakkhusamphassapaccayā uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… jivhāya sati jivhāsamphassapaccayā uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… manasmiṁ sati manosamphassapaccayā uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe…. [¶102] When there are no hands, picking up and putting down aren’t found. When there are no feet, coming and going aren’t found. When there are no joints, contracting and extending aren’t found. When there’s no belly, hunger and thirst aren’t found. > Pali: Hatthesu, bhikkhave, asati ādānanikkhepanaṁ na paññāyati; pādesu asati abhikkamapaṭikkamo na paññāyati; pabbesu asati samiñjanapasāraṇaṁ na paññāyati; kucchismiṁ asati jighacchā pipāsā na paññāyati. [¶103] In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact. When there’s no ear … nose … tongue … body … mind, pleasure and pain don’t arise internally conditioned by mind contact.” > Pali: Evameva kho, bhikkhave, cakkhusmiṁ asati cakkhusamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… jivhāya asati jivhāsamphassapaccayā nuppajjati …pe… manasmiṁ asati manosamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhan”ti. [¶104] > Pali: Navamaṁ. [¶105] SN 35.237 · The Simile of Hands and Feet (2nd) > Pali: SN 35.237 · Dutiyahatthapādopamasutta [¶106] “Mendicants, when there are hands, there’s picking up and putting down. When there are feet, there’s coming and going. When there are joints, there’s contracting and extending. When there’s a belly, there’s hunger and thirst. > Pali: “Hatthesu, bhikkhave, sati ādānanikkhepanaṁ hoti; pādesu sati abhikkamapaṭikkamo hoti; pabbesu sati samiñjanapasāraṇaṁ hoti; kucchismiṁ sati jighacchā pipāsā hoti. [¶107] In the same way, when there’s an eye, pleasure and pain arise internally conditioned by eye contact. When there’s an ear … nose … tongue … body … mind, pleasure and pain arise internally conditioned by mind contact. > Pali: Evameva kho, bhikkhave, cakkhusmiṁ sati cakkhusamphassapaccayā uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… jivhāya sati …pe… manasmiṁ sati manosamphassapaccayā uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe…. [¶108] When there are no hands, there’s no picking up and putting down. When there are no feet, there’s no coming and going. When there are no joints, there’s no contracting and extending. When there’s no belly, there’s no hunger and thirst. > Pali: Hatthesu, bhikkhave, asati ādānanikkhepanaṁ na hoti; pādesu asati abhikkamapaṭikkamo na hoti; pabbesu asati samiñjanapasāraṇaṁ na hoti; kucchismiṁ asati jighacchā pipāsā na hoti. [¶109] In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact. When there’s no ear … nose … tongue … body … mind, pleasure and pain don’t arise internally conditioned by mind contact.” > Pali: Evameva kho, bhikkhave, cakkhusmiṁ asati cakkhusamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… jivhāya asati jivhāsamphassapaccayā nuppajjati …pe… manasmiṁ asati manosamphassapaccayā nuppajjati ajjhattaṁ sukhaṁ dukkhan”ti. [¶110] > Pali: Dasamaṁ. [¶111] > Pali: Samuddavaggo tatiyo. [¶112] > Pali: Tassuddānaṁ [¶113] > Pali: Dve samuddā bāḷisiko, khīrarukkhena koṭṭhiko; Kāmabhū udāyī ceva, ādittena ca aṭṭhamaṁ; Hatthapādūpamā dveti, vaggo tena pavuccatīti. ## 21. The Simile of the Vipers · SN 35.238–35.243 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/21/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/21/#p-N [¶0] SN 35.238 · The Simile of the Vipers > Pali: SN 35.238 · Āsīvisopamasutta [¶1] “Mendicants, suppose there were four venomous vipers of awesome might. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. > Pali: “Seyyathāpi, bhikkhave, cattāro āsīvisā uggatejā ghoravisā. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. [¶2] They’d say to him, ‘My man, here are four venomous vipers of awesome might. They must be periodically picked up, washed, fed, and put to sleep. But when one or other of these four venomous vipers gets angry with you, you’ll meet with death or deadly pain. So then, my man, do what has to be done.’ > Pali: Tamenaṁ evaṁ vadeyyuṁ: ‘ime te, ambho purisa, cattāro āsīvisā uggatejā ghoravisā kālena kālaṁ vuṭṭhāpetabbā, kālena kālaṁ nhāpetabbā, kālena kālaṁ bhojetabbā, kālena kālaṁ saṁvesetabbā. Yadā ca kho te, ambho purisa, imesaṁ catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ aññataro vā aññataro vā kuppissati, tato tvaṁ, ambho purisa, maraṇaṁ vā nigacchasi, maraṇamattaṁ vā dukkhaṁ. Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. [¶3] Then that man, terrified of those four venomous vipers, would flee this way or that. > Pali: Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ yena vā tena vā palāyetha. [¶4] They’d say to him, ‘My man, there are five deadly enemies chasing you, thinking: “When we catch sight of him, we’ll murder him right there!” So then, my man, do what has to be done.’ > Pali: Tamenaṁ evaṁ vadeyyuṁ: ‘ime kho, ambho purisa, pañca vadhakā paccatthikā piṭṭhito piṭṭhito anubandhā, yattheva naṁ passissāma tattheva jīvitā voropessāmāti. Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. [¶5] Then that man, terrified of those four venomous vipers and those five deadly enemies, would flee this way or that. > Pali: Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ, bhīto pañcannaṁ vadhakānaṁ paccatthikānaṁ yena vā tena vā palāyetha. [¶6] They’d say to him, ‘My man, there’s a sixth hidden killer chasing you with a drawn sword, thinking: “When I catch sight of him, I’ll chop off his head right there!” So then, my man, do what has to be done.’ > Pali: Tamenaṁ evaṁ vadeyyuṁ: ‘ayaṁ te, ambho purisa, chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubandho yattheva naṁ passissāmi tattheva siro pātessāmīti. Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. [¶7] Then that man, terrified of those four venomous vipers and those five deadly enemies and the hidden killer, would flee this way or that. > Pali: Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ, bhīto pañcannaṁ vadhakānaṁ paccatthikānaṁ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha. [¶8] He’d see an empty village. But whatever house he enters is vacant, deserted, and empty. And whatever vessel he touches is vacant, hollow, and empty. > Pali: So passeyya suññaṁ gāmaṁ. Yaññadeva gharaṁ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya. Yaññadeva bhājanaṁ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya. [¶9] They’d say to him, ‘My man, there are bandits who raid villages, and they’re striking now. So then, my man, do what has to be done.’ > Pali: Tamenaṁ evaṁ vadeyyuṁ: ‘idāni, ambho purisa, imaṁ suññaṁ gāmaṁ corā gāmaghātakā pavisanti. Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. [¶10] Then that man, terrified of those four venomous vipers and those five deadly enemies and the hidden killer and the bandits, would flee this way or that. > Pali: Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ, bhīto pañcannaṁ vadhakānaṁ paccatthikānaṁ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṁ gāmaghātakānaṁ yena vā tena vā palāyetha. [¶11] He’d see a large deluge, whose near shore is dubious and perilous, while the far shore is a sanctuary free of peril. But there’s no ferryboat or bridge for crossing over. > Pali: So passeyya mahantaṁ udakaṇṇavaṁ orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ. Na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. [¶12] Then that man would think, ‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’ > Pali: Atha kho, bhikkhave, tassa purisassa evamassa: ‘ayaṁ kho mahāudakaṇṇavo orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ, natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ gaccheyyan’ti. [¶13] And so that man did exactly that. Having crossed over and gone to the far shore, the brahmin stands on solid ground. > Pali: Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ gaccheyya, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo. [¶14] I’ve made up this simile to make a point. And this is the point. > Pali: Upamā kho myāyaṁ, bhikkhave, katā atthassa viññāpanāya. Ayañcettha attho— [¶15] ‘Four venomous vipers of awesome might’ is a term for the four principal states: the elements of earth, water, fire, and air. > Pali: cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā. [¶16] ‘Five deadly enemies’ is a term for the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness. > Pali: Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa. [¶17] ‘The sixth hidden killer with a drawn sword’ is a term for relishing and greed. > Pali: Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. [¶18] ‘Empty village’ is a term for the six interior sense fields. If an astute, competent, intelligent person investigates that in relation to the eye, it appears vacant, hollow, and empty. If an astute, competent, intelligent person investigates that in relation to the ear … nose … tongue … body … mind, it appears vacant, hollow, and empty. > Pali: Suñño gāmoti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. Cakkhuto cepi naṁ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati …pe… jivhāto cepi naṁ, bhikkhave …pe… manato cepi naṁ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati. [¶19] ‘Bandits who raid villages’ is a term for the six exterior sense fields. The eye is struck by both agreeable and disagreeable sights. The ear … nose … tongue … body … mind is struck by both agreeable and disagreeable ideas. > Pali: Corā gāmaghātakāti kho, bhikkhave, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu; sotaṁ, bhikkhave …pe… ghānaṁ, bhikkhave …pe… jivhā, bhikkhave, haññati manāpāmanāpesu rasesu; kāyo, bhikkhave …pe… mano, bhikkhave, haññati manāpāmanāpesu dhammesu. [¶20] ‘Large deluge’ is a term for the four floods: the floods of sensual pleasures, desire to be reborn, views, and ignorance. > Pali: Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṁ oghānaṁ adhivacanaṁ— kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa. [¶21] ‘The near shore that’s dubious and perilous’ is a term for substantial reality. > Pali: Orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṁ adhivacanaṁ. [¶22] ‘The far shore, a sanctuary free of peril’ is a term for extinguishment. > Pali: Pārimaṁ tīraṁ khemaṁ appaṭibhayanti kho, bhikkhave, nibbānassetaṁ adhivacanaṁ. [¶23] ‘The raft’ is a term for the noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. > Pali: Kullanti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. [¶24] ‘Paddling with hands and feet’ is a term for rousing energy. > Pali: Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ. [¶25] ‘Crossed over, gone to the far shore, the brahmin stands on solid ground’ is a term for a perfected one.” > Pali: Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṁ adhivacanan”ti. [¶26] > Pali: Paṭhamaṁ. [¶27] SN 35.239 · The Simile of the Chariot > Pali: SN 35.239 · Rathopamasutta [¶28] “Mendicants, when a mendicant has three qualities they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements. What three? > Pali: “Tīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya. Katamehi tīhi? [¶29] They guard the sense doors, eat in moderation, and are committed to wakefulness. > Pali: Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṁ anuyutto. [¶30] And how does a mendicant guard the sense doors? > Pali: Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? [¶31] When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. > Pali: Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti, nānubyañjanaggāhī; yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ. Tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. [¶32] When they hear a sound with their ears … > Pali: Sotena saddaṁ sutvā … [¶33] When they smell an odor with their nose … > Pali: ghānena gandhaṁ ghāyitvā … [¶34] When they taste a flavor with their tongue … > Pali: jivhāya rasaṁ sāyitvā … [¶35] When they feel a touch with their body … > Pali: kāyena phoṭṭhabbaṁ phusitvā … [¶36] When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. > Pali: manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. [¶37] Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. A deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. > Pali: Seyyathāpi, bhikkhave, subhūmiyaṁ cātumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. [¶38] In the same way, a mendicant trains to protect, control, tame, and pacify these six senses. > Pali: Evameva kho, bhikkhave, bhikkhu imesaṁ channaṁ indriyānaṁ ārakkhāya sikkhati, saṁyamāya sikkhati, damāya sikkhati, upasamāya sikkhati. [¶39] That’s how a mendicant guards the sense doors. > Pali: Evaṁ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti. [¶40] And how does a mendicant eat in moderation? > Pali: Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? [¶41] It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ > Pali: Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. [¶42] It’s like a person who puts ointment on a wound only so that it can heal; or who oils an axle only so that it can carry a load. > Pali: Seyyathāpi, bhikkhave, puriso vaṇaṁ ālimpeyya yāvadeva rohanatthāya, seyyathā vā pana akkhaṁ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya; [¶43] In the same way, a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ > Pali: evaṁ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. [¶44] That’s how a mendicant eats in moderation. > Pali: Evaṁ kho, bhikkhave, bhikkhu bhojane mattaññū hoti. [¶45] And how is a mendicant committed to wakefulness? > Pali: Kathañca, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti? [¶46] It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. > Pali: Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. [¶47] This is how a mendicant is committed to wakefulness. > Pali: Evaṁ kho, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti. [¶48] When a mendicant possesses these three qualities they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements.” > Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti. [¶49] > Pali: Dutiyaṁ. [¶50] SN 35.240 · The Simile of the Tortoise > Pali: SN 35.240 · Kummopamasutta [¶51] “Once upon a time, mendicants, a tortoise was grazing along the bank of a river in the afternoon. At the same time, a jackal was also hunting along the river bank. The tortoise saw the jackal off in the distance hunting, so it drew its limbs and neck inside its shell, and kept passive and silent. > Pali: “Bhūtapubbaṁ, bhikkhave, kummo kacchapo sāyanhasamayaṁ anunadītīre gocarapasuto ahosi. Siṅgālopi kho, bhikkhave, sāyanhasamayaṁ anunadītīre gocarapasuto ahosi. Addasā kho, bhikkhave, kummo kacchapo siṅgālaṁ dūratova gocarapasutaṁ. Disvāna soṇḍipañcamāni aṅgāni sake kapāle samodahitvā appossukko tuṇhībhūto saṅkasāyati. [¶52] But the jackal also saw the tortoise off in the distance grazing. So it went up to the tortoise and waited nearby, thinking, ‘When that tortoise sticks one or other of its limbs or neck out from its shell, I’ll grab it right there, rip it out, and eat it!’ > Pali: Siṅgālopi kho, bhikkhave, addasa kummaṁ kacchapaṁ dūratova gocarapasutaṁ. Disvāna yena kummo kacchapo tenupasaṅkami; upasaṅkamitvā kummaṁ kacchapaṁ paccupaṭṭhito ahosi: ‘yadāyaṁ kummo kacchapo soṇḍipañcamānaṁ aṅgānaṁ aññataraṁ vā aññataraṁ vā aṅgaṁ abhininnāmessati, tattheva naṁ gahetvā uddālitvā khādissāmī’ti. [¶53] But when that tortoise didn’t stick one or other of its limbs or neck out from its shell, the jackal left disappointed, since it couldn’t find a vulnerability. > Pali: Yadā kho, bhikkhave, kummo kacchapo soṇḍipañcamānaṁ aṅgānaṁ aññataraṁ vā aññataraṁ vā aṅgaṁ na abhininnāmi, atha siṅgālo kummamhā nibbijja pakkāmi, otāraṁ alabhamāno. [¶54] In the same way, Māra the Wicked is always waiting nearby, thinking: ‘Hopefully I can find a vulnerability in the eye, ear, nose, tongue, body, or mind.’ That’s why you should live with sense doors guarded. > Pali: Evameva kho, bhikkhave, tumhepi māro pāpimā satataṁ samitaṁ paccupaṭṭhito: ‘appeva nāmāhaṁ imesaṁ cakkhuto vā otāraṁ labheyyaṁ …pe… jivhāto vā otāraṁ labheyyaṁ …pe… manato vā otāraṁ labheyyan’ti. Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha. [¶55] When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of sight, and achieving its restraint. > Pali: Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha, rakkhatha cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjatha. [¶56] When you hear a sound with your ears … > Pali: Sotena saddaṁ sutvā … [¶57] When you smell an odor with your nose … > Pali: ghānena gandhaṁ ghāyitvā … [¶58] When you taste a flavor with your tongue … > Pali: jivhāya rasaṁ sāyitvā … [¶59] When you feel a touch with your body … > Pali: kāyena phoṭṭhabbaṁ phusitvā … [¶60] When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of mind, and achieving its restraint. > Pali: manasā dhammaṁ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha, rakkhatha manindriyaṁ, manindriye saṁvaraṁ āpajjatha. [¶61] When you live with your sense doors guarded, Māra will leave you disappointed, since he can’t find a vulnerability, just like the jackal left the tortoise. > Pali: Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṁ alabhamāno— kummamhāva siṅgāloti. [¶62] A mendicant should collect their thoughts as a tortoise draws its limbs into its shell. Independent, not disturbing others, quenched: they wouldn’t blame anyone.” > Pali: Kummova aṅgāni sake kapāle, Samodahaṁ bhikkhu manovitakke; Anissito aññamaheṭhayāno, Parinibbuto nūpavadeyya kañcī”ti. [¶63] > Pali: Tatiyaṁ. [¶64] SN 35.241 · The Simile of the Tree Trunk (1st) > Pali: SN 35.241 · Paṭhamadārukkhandhopamasutta [¶65] At one time the Buddha was staying near Kosambī on the bank of the Ganges River. > Pali: Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati gaṅgāya nadiyā tīre. [¶66] Seeing a large tree trunk being carried along by the current, he addressed the mendicants, “Mendicants, do you see that large tree trunk being carried along by the current of the Ganges River?” > Pali: Addasā kho bhagavā mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānaṁ. Disvāna bhikkhū āmantesi: “passatha no tumhe, bhikkhave, amuṁ mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānan”ti? [¶67] “Yes, sir.” > Pali: “Evaṁ, bhante”. [¶68] “Mendicants, assume that that tree trunk doesn’t drift toward the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesn’t get taken by humans or non-humans or caught up in a whirlpool, and that it doesn’t rot away. In that case, that tree trunk will slant, slope, and incline toward the ocean. Why is that? Because the current of the Ganges River slants, slopes, and inclines toward the ocean. > Pali: “Sace so, bhikkhave, dārukkhandho na orimaṁ tīraṁ upagacchati, na pārimaṁ tīraṁ upagacchati, na majjhe saṁsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati; evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. Taṁ kissa hetu? Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro. [¶69] In the same way, assume that you don’t drift toward the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you don’t get taken by humans or non-humans or caught up in a whirlpool, and that you don’t rot away. In that case, you will slant, slope, and incline toward extinguishment. Why is that? Because right view slants, slopes, and inclines toward extinguishment.” > Pali: Evameva kho, bhikkhave, sace tumhepi na orimaṁ tīraṁ upagacchatha, na pārimaṁ tīraṁ upagacchatha; na majjhe saṁsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha; evaṁ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā. Taṁ kissa hetu? Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā”ti. [¶70] When he said this, one of the mendicants said to the Buddha: > Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: [¶71] “But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?” > Pali: “kiṁ nu kho, bhante, orimaṁ tīraṁ, kiṁ pārimaṁ tīraṁ, ko majjhe saṁsādo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo”ti? [¶72] “‘The near shore’, mendicant, is a term for the six interior sense fields. > Pali: “‘Orimaṁ tīran’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. [¶73] ‘The far shore’ is a term for the six exterior sense fields. > Pali: ‘Pārimaṁ tīran’ti kho, bhikkhu, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. [¶74] ‘Sinking in the middle’ is a term for greed and relishing. > Pali: ‘Majjhe saṁsādo’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. [¶75] ‘Stranded on high ground’ is a term for the conceit ‘I am’. > Pali: ‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṁ adhivacanaṁ. [¶76] And what’s getting taken by humans? 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 called getting taken by humans. > Pali: Katamo ca, bhikkhu, manussaggāho? Idha, bhikkhu, gihīhi saṁsaṭṭho viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati. Ayaṁ vuccati, bhikkhu, manussaggāho. [¶77] And what’s getting taken by non-humans? It’s when someone leads the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’ That’s called getting taken by non-humans. ‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation. > Pali: Katamo ca, bhikkhu, amanussaggāho? Idha, bhikkhu, ekacco aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Ayaṁ vuccati, bhikkhu, amanussaggāho. ‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. [¶78] And what’s rotting away? It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. This is called ‘rotting away’.” > Pali: Katamo ca, bhikkhu, antopūtibhāvo? Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Ayaṁ vuccati, bhikkhu, ‘antopūtibhāvo’”ti. [¶79] Now at that time Nanda the cowherd was sitting not far from the Buddha. Then he said to the Buddha: > Pali: Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti. Atha kho nando gopālako bhagavantaṁ etadavoca: [¶80] “I won’t drift toward the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” > Pali: “ahaṁ kho, bhante, na orimaṁ tīraṁ upagacchāmi, na pārimaṁ tīraṁ upagacchāmi, na majjhe saṁsīdissāmi, na thale ussīdissāmi, na maṁ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. [¶81] “Well then, Nanda, return the cows to their owners.” > Pali: “Tena hi tvaṁ, nanda, sāmikānaṁ gāvo niyyātehī”ti. [¶82] “Sir, the cows will go back by themselves, since they love their calves.” > Pali: “Gamissanti, bhante, gāvo vacchagiddhiniyo”ti. [¶83] “Still, Nanda, you should return them to their owners.” > Pali: “Niyyāteheva tvaṁ, nanda, sāmikānaṁ gāvo”ti. [¶84] Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him, “Sir, I have delivered the cows to their owners. May I receive the going forth, the ordination in the Buddha’s presence?” > Pali: Atha kho nando gopālako sāmikānaṁ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “niyyātitā, bhante, sāmikānaṁ gāvo. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. [¶85] And the cowherd Nanda received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Nanda became one of the perfected. > Pali: Alattha kho nando gopālako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho …pe… aññataro ca panāyasmā nando arahataṁ ahosīti. [¶86] > Pali: Catutthaṁ. [¶87] SN 35.242 · The Simile of the Tree Trunk (2nd) > Pali: SN 35.242 · Dutiyadārukkhandhopamasutta [¶88] At one time the Buddha was staying near Kimibilā on the bank of the Ganges River. Seeing a large tree trunk being carried along by the current, he addressed the mendicants: “Mendicants, do you see that large tree trunk being carried along by the current of the Ganges River?” > Pali: Ekaṁ samayaṁ bhagavā kimilāyaṁ viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānaṁ. Disvāna bhikkhū āmantesi: “passatha no tumhe, bhikkhave, amuṁ mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānan”ti? [¶89] “Yes, sir,” they replied. … When this was said, Venerable Kimbila said to the Buddha: > Pali: “Evaṁ, bhante” …pe… evaṁ vutte, āyasmā kimilo bhagavantaṁ etadavoca: [¶90] “But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?” … > Pali: “kiṁ nu kho, bhante, orimaṁ tīraṁ …pe… [¶91] “And what, Kimbila, is rotting away? It’s when a mendicant has committed the kind of corrupt offense for which no rehabilitation is possible. This is called ‘rotting away’.” > Pali: “katamo ca, kimila, antopūtibhāvo. Idha, kimila, bhikkhu aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpanno hoti yathārūpāya āpattiyā na vuṭṭhānaṁ paññāyati. Ayaṁ vuccati, kimila, antopūtibhāvo”ti. [¶92] > Pali: Pañcamaṁ. [¶93] SN 35.243 · The Explanation on the Festering > Pali: SN 35.243 · Avassutapariyāyasutta [¶94] At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any human at all. > Pali: Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. [¶95] Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any human at all. May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it. That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.” The Buddha consented with silence. > Pali: Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: “idha, bhante, kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu. Bhagavatā paṭhamaṁ paribhuttaṁ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena. [¶96] Knowing that the Buddha had consented, the Sakyans rose from their seats, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha and told him of their preparations, saying, “Please, sir, come at your convenience.” > Pali: Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena navaṁ santhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ santhāgāraṁ santharitvā āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhāpetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: “sabbasantharisanthataṁ, bhante, santhāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. [¶97] Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet, he entered the town hall and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them. The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he sent them off, saying, “The night is getting late, Gotamas. Please go at your convenience.” > Pali: Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena navaṁ santhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “abhikkantā kho, gotamā, ratti. Yassadāni kālaṁ maññathā”ti. [¶98] “Yes, sir,” replied the Sakyans. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving. > Pali: “Evaṁ, bhante”ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. [¶99] Then, not long after the Sakyans had left, the Buddha addressed Venerable Mahāmoggallāna, “Moggallāna, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.” > Pali: Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṁ mahāmoggallānaṁ āmantesi: “vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. Paṭibhātu taṁ, moggallāna, bhikkhūnaṁ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṁ āyamissāmī”ti. [¶100] “Yes, sir,” Mahāmoggallāna replied. And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. > Pali: “Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sīhaseyyaṁ kappesi, pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā. [¶101] There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!” > Pali: Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: “āvuso bhikkhave”ti. [¶102] “Reverend,” they replied. Venerable Mahāmoggallāna said this: > Pali: “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. Āyasmā mahāmoggallāno etadavoca: [¶103] “I will teach you the explanation of the festering and the not festering. Listen and apply your mind well, I will speak.” > Pali: “avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. [¶104] “Yes, reverend,” they replied. Venerable Mahāmoggallāna said this: > Pali: “Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. Āyasmā mahāmoggallāno etadavoca: [¶105] “And how is someone festering? > Pali: “Kathaṁ, āvuso, avassuto hoti? [¶106] Take a mendicant who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassatī viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… [¶107] They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with their mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: jivhāya rasaṁ sāyitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassatī ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶108] This is called a mendicant who is festering when it comes to sights known by the eye, sounds … smells … tastes … touches … ideas known by the mind. > Pali: Ayaṁ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu …pe… avassuto jivhāviññeyyesu rasesu …pe… avassuto manoviññeyyesu dhammesu. [¶109] When a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets an opportunity. If Māra comes at them through the ear … nose … tongue … body … mind he finds a vulnerability and gets an opportunity. > Pali: Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… jivhāto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ. [¶110] Suppose there was a house made of reeds or straw that was dried up, withered, and decrepit. If a person came to it with a burning grass torch from the east, west, north, south, below, above, or from anywhere, the fire would find a vulnerability, it would get an opportunity. > Pali: Seyyathāpi, āvuso, naḷāgāraṁ vā tiṇāgāraṁ vā sukkhaṁ kolāpaṁ terovassikaṁ. Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ, labhetha aggi ārammaṇaṁ; pacchimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya …pe… uttarāya cepi naṁ disāya …pe… dakkhiṇāya cepi naṁ disāya …pe… heṭṭhimato cepi naṁ …pe… uparimato cepi naṁ … yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ labhetha aggi ārammaṇaṁ. [¶111] In the same way, when a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets an opportunity. If Māra comes at them through the ear … nose … tongue … body … mind he finds a vulnerability and gets an opportunity. > Pali: Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… jivhāto cepi naṁ māro upasaṅkamati …pe… manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ. [¶112] When a mendicant lives like this, they’re mastered by sights, sounds, smells, tastes, touches, and ideas, they don’t master these things. > Pali: Evaṁvihāriñcāvuso, bhikkhuṁ rūpā adhibhaṁsu, na bhikkhu rūpe adhibhosi; saddā bhikkhuṁ adhibhaṁsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṁ adhibhaṁsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṁ adhibhaṁsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṁ adhibhaṁsu, na bhikkhu phoṭṭhabbe adhibhosi; dhammā bhikkhuṁ adhibhaṁsu, na bhikkhu dhamme adhibhosi. [¶113] This is called a mendicant who has been mastered by sights, sounds, smells, tastes, touches, and ideas. They’re mastered, not a master. Bad, unskillful qualities have mastered them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death. > Pali: Ayaṁ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, adhibhaṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. [¶114] That’s how someone is festering. > Pali: Evaṁ kho, āvuso, avassuto hoti. [¶115] And how is someone not festering? > Pali: Kathañcāvuso, anavassuto hoti? [¶116] Take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… [¶117] They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with their mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: jivhāya rasaṁ sāyitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶118] This is called a mendicant who is not festering when it comes to sights known by the eye, sounds … smells … tastes … touches … ideas known by the mind. > Pali: Ayaṁ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu …pe… anavassuto manoviññeyyesu dhammesu. [¶119] When a mendicant lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get an opportunity. If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get an opportunity. > Pali: Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… jivhāto cepi naṁ māro upasaṅkamati …pe… manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ. [¶120] Suppose there was a bungalow or hall made of thick clay with its plaster still wet. If a person came to it with a burning grass torch from the east, west, north, south, below, above, or from anywhere, the fire wouldn’t find a vulnerability, it would get no opportunity. > Pali: Seyyathāpi, āvuso, kūṭāgāraṁ vā sālā vā bahalamattikā addāvalepanā. Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ …pe… pacchimāya cepi naṁ … uttarāya cepi naṁ … dakkhiṇāya cepi naṁ … heṭṭhimato cepi naṁ … uparimato cepi naṁ … yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ. [¶121] In the same way, when a mendicant lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get an opportunity. If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get an opportunity. > Pali: Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ. [¶122] When a mendicant lives like this, they master sights, sounds, smells, tastes, touches, and ideas, they’re not mastered by these things. > Pali: Evaṁvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṁ adhibhaṁsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṁ adhibhaṁsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṁ adhibhaṁsu; rase bhikkhu adhibhosi, na rasā bhikkhuṁ adhibhaṁsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṁ adhibhaṁsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṁ adhibhaṁsu. [¶123] This is called a mendicant who has mastered sights, sounds, smells, tastes, touches, and ideas. They’re a master, not mastered. Bad, unskillful qualities have been mastered by them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death. > Pali: Ayaṁ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto, adhibhosi te pāpake akusale dhamme saṅkilesike ponobhavike sadare dukkhavipāke āyatiṁ jātijarāmaraṇiye. [¶124] That’s how someone is not festering.” > Pali: Evaṁ kho, āvuso, anavassuto hotī”ti. [¶125] Then the Buddha got up and said to Venerable Mahāmoggallāna: > Pali: Atha kho bhagavā uṭṭhahitvā āyasmantaṁ mahāmoggallānaṁ āmantesi: [¶126] “Good, good, Moggallāna! It’s good that you’ve taught this explanation of the festering and the not festering.” > Pali: “sādhu sādhu, moggallāna. Sādhu kho tvaṁ, moggallāna, bhikkhūnaṁ avassutapariyāyañca anavassutapariyāyañca abhāsī”ti. [¶127] That is what Venerable Mahāmoggallāna said, and the Teacher concurred. Satisfied, the mendicants approved what Mahāmoggallāna said. > Pali: Idamavoca āyasmā mahāmoggallāno. Samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṁ abhinandunti. [¶128] > Pali: Chaṭṭhaṁ. ## 22. The Simile of the Vipers · SN 35.244–35.247 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/22/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/22/#p-N [¶0] SN 35.244 · Entailing Suffering > Pali: SN 35.244 · Dukkhadhammasutta [¶1] “Mendicants, when a mendicant truly understands the origin and disappearance of all things that entail suffering, then they’ve seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures. And they’ve awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don’t overwhelm them. > Pali: “Yato kho, bhikkhave, bhikkhu sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti. Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānusenti. [¶2] And how does a mendicant truly understand the origin and disappearance of all things that entail suffering? > Pali: Kathañca, bhikkhave, sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti? [¶3] ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … perception … choices … consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ > Pali: ‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti— [¶4] That’s how a mendicant truly understands the origin and disappearance of all things that entail suffering. > Pali: evaṁ kho, bhikkhave, bhikkhu sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti. [¶5] And how has a mendicant seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures? > Pali: Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. [¶6] Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Two strong men would grab each arm and drag them toward the pit of glowing coals. They’d writhe and struggle to and fro. Why is that? For that person knows, ‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’ > Pali: Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā, taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ. So iticīticeva kāyaṁ sannāmeyya. Taṁ kissa hetu? Ñātañhi, bhikkhave, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhanti. [¶7] In the same way, when a mendicant has seen sensual pleasures as like a pit of glowing coals, they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures. > Pali: Evameva kho, bhikkhave, bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. [¶8] And how has a mendicant awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don’t overwhelm them? > Pali: Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti? [¶9] Suppose a person was to enter a thicket full of thorns. They’d have thorns before and behind, to the left and right, below and above. So they’d go forward mindfully and come back mindfully, thinking, ‘May I not get any thorns!’ > Pali: Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṁ dāyaṁ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya: ‘mā maṁ kaṇṭako’ti. [¶10] In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the Noble One. Understanding that this is a thorn, they should understand restraint and lack of restraint. > Pali: Evameva kho, bhikkhave, yaṁ loke piyarūpaṁ sātarūpaṁ, ayaṁ vuccati ariyassa vinaye kaṇṭako”ti. Iti viditvā saṁvaro ca asaṁvaro ca veditabbo. [¶11] And how is someone unrestrained? > Pali: Kathañca, bhikkhave, asaṁvaro hoti? [¶12] Take a mendicant who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… [¶13] They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with their mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: jivhāya rasaṁ sāyitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶14] This is how someone is unrestrained. > Pali: Evaṁ kho, bhikkhave, asaṁvaro hoti. [¶15] And how is someone restrained? > Pali: Kathañca, bhikkhave, saṁvaro hoti? [¶16] Take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… [¶17] They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with their mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: jivhāya rasaṁ sāyitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶18] This is how someone is restrained. > Pali: Evaṁ kho, bhikkhave, saṁvaro hoti. [¶19] Perhaps while that mendicant is conducting themselves and living in this way, bad, unskillful memories and thoughts that tighten the fetters arise every so often due to loss of mindfulness. Slowly mindfulness arises, but then they quickly give up, dispel, eliminate, and obliterate those thoughts. > Pali: Tassa ce, bhikkhave, bhikkhuno evaṁ carato evaṁ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṁyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti. [¶20] Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. Slowly the drops fall, but then they quickly dry up and evaporate. > Pali: Seyyathāpi, bhikkhave, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya. [¶21] In the same way, perhaps while that mendicant is conducting themselves and living in this way, bad, unskillful memories and thoughts that tighten the fetters arise every so often due to loss of mindfulness. Slowly mindfulness arises, but then they quickly give up, dispel, eliminate, and obliterate those thoughts. > Pali: Evameva kho, bhikkhave, tassa ce bhikkhuno evaṁ carato, evaṁ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti. [¶22] This is how a mendicant has awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don’t overwhelm them. > Pali: Evaṁ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti. [¶23] While that mendicant conducts themselves in this way and lives in this way, it may be that rulers or their chief ministers, friends or colleagues, relatives or family would invite them to accept wealth, saying, ‘Please, my man, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ But it is quite impossible for a mendicant who conducts themselves in this way and lives in this way to resign the training and return to a lesser life. > Pali: Tañce, bhikkhave, bhikkhuṁ evaṁ carantaṁ evaṁ viharantaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā, bhogehi abhihaṭṭhuṁ pavāreyyuṁ: ‘ehi, bho purisa, kiṁ te ime kāsāvā anudahanti, kiṁ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṁ caranto evaṁ viharanto sikkhaṁ paccakkhāya hīnāyāvattissatīti netaṁ ṭhānaṁ vijjati. [¶24] Suppose that, although the Ganges River slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges Riiver slant, slope, and incline to the west!’ > Pali: Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddālapiṭakaṁ ādāya: ‘mayaṁ imaṁ gaṅgaṁ nadiṁ pacchāninnaṁ karissāma pacchāpoṇaṁ pacchāpabbhāran’ti. [¶25] What do you think, mendicants? Would they still succeed?” > Pali: Taṁ kiṁ maññatha, bhikkhave, api nu kho so mahājanakāyo gaṅgaṁ nadiṁ pacchāninnaṁ kareyya pacchāpoṇaṁ pacchāpabbhāran”ti? [¶26] “No, sir. Why is that? The Ganges River slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.” > Pali: “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; sā na sukarā pacchāninnā kātuṁ pacchāpoṇā pacchāpabbhārā. Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti. [¶27] “In the same way, while that mendicant conducts themselves in this way and lives in this way, it may be that rulers or their chief ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying, ‘Please, my man, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ But it is quite impossible for a mendicant who conducts themselves in this way and lives in this way to resign the training and return to a lesser life. > Pali: “Evameva kho, bhikkhave, tañce bhikkhuṁ evaṁ carantaṁ evaṁ viharantaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṁ pavāreyyuṁ: ‘ehi, bho purisa, kiṁ te ime kāsāvā anudahanti, kiṁ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṁ caranto evaṁ viharanto sikkhaṁ paccakkhāya hīnāyāvattissatīti netaṁ ṭhānaṁ vijjati. [¶28] Why is that? Because for a long time that mendicant’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.” > Pali: Taṁ kissa hetu? Yañhi taṁ, bhikkhave, cittaṁ dīgharattaṁ vivekaninnaṁ vivekapoṇaṁ vivekapabbhāraṁ, tathā hīnāyāvattissatīti netaṁ ṭhānaṁ vijjatī”ti. [¶29] > Pali: Sattamaṁ. [¶30] SN 35.245 · The Simile of the Parrot Tree > Pali: SN 35.245 · Kiṁsukopamasutta [¶31] Then one mendicant went up to another mendicant and asked, “Reverend, at what point is a mendicant’s vision well purified?” > Pali: Atha kho aññataro bhikkhu yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti? [¶32] “When a mendicant truly understands the origin and disappearance of the six fields of contact, at that point their vision is well purified.” > Pali: “Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti. [¶33] Not content with that answer, that mendicant went up to a series of other mendicants and received the following answers: > Pali: Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti? [¶34] “When a mendicant truly understands the origin and disappearance of the five grasping aggregates, at that point their vision is well purified.” > Pali: “Yato kho, āvuso, bhikkhu pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti. [¶35] > Pali: Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti? [¶36] “When a mendicant truly understands the origin and disappearance of the four principal states, at that point their vision is well purified.” > Pali: “Yato kho, āvuso, bhikkhu catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti. [¶37] > Pali: Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti? [¶38] “When a mendicant truly understands that everything that is liable to arise is liable to cease, at that point their vision is well purified.” > Pali: “Yato kho, āvuso, bhikkhu yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti. [¶39] Not content with any of those answers, that mendicant went up to the Buddha and told him what had happened. Then he said to him, “Sir, at what point is a mendicant’s vision well purified?” > Pali: Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “idhāhaṁ, bhante, yenaññataro bhikkhu tenupasaṅkamiṁ; upasaṅkamitvā taṁ bhikkhuṁ etadavocaṁ: ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti? Evaṁ vutte, bhante, so bhikkhu maṁ etadavoca: ‘yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti. Atha khvāhaṁ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkamiṁ; upasaṅkamitvā taṁ bhikkhuṁ etadavocaṁ: ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti? Evaṁ vutte, bhante, so bhikkhu maṁ etadavoca: ‘yato kho, āvuso, bhikkhu pañcannaṁ upādānakkhandhānaṁ …pe… catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti …pe… yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti. Atha khvāhaṁ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena yena bhagavā tenupasaṅkamiṁ (…). Kittāvatā nu kho, bhante, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti? [¶40] “Mendicant, suppose a person had never seen a parrot tree before. They’d go up to someone who had seen a parrot tree and ask them, ‘My man, what’s a parrot tree like?’ > Pali: “Seyyathāpi, bhikkhu, purisassa kiṁsuko adiṭṭhapubbo assa. So yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti? [¶41] They’d say, ‘A parrot tree is blackish, like a charred stump.’ Now, at that time a parrot tree may well have been just as that person saw it. > Pali: So evaṁ vadeyya: ‘kāḷako kho, ambho purisa, kiṁsuko—seyyathāpi jhāmakhāṇū’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko yathāpi tassa purisassa dassanaṁ. [¶42] Not content with that answer, that person would go up to a series of other people and receive the following answers: ‘A parrot tree is reddish, like a scrap of meat.’ ‘A parrot tree has flaking bark and burst pods, like a lebbeck tree.’ ‘A parrot tree has luxuriant, shady foliage, like a banyan.’ Now, at each of those times a parrot tree may well have been just as those people saw them. > Pali: Atha kho so, bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti? So evaṁ vadeyya: ‘lohitako kho, ambho purisa, kiṁsuko—seyyathāpi maṁsapesī’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko yathāpi tassa purisassa dassanaṁ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti? So evaṁ vadeyya: ‘ocīrakajāto kho, ambho purisa, kiṁsuko ādinnasipāṭiko—seyyathāpi sirīso’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko, yathāpi tassa purisassa dassanaṁ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti? So evaṁ vadeyya: ‘bahalapattapalāso sandacchāyo kho, ambho purisa, kiṁsuko—seyyathāpi nigrodho’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko, yathāpi tassa purisassa dassanaṁ. [¶43] In the same way, those true persons each answered according to what they were focused on when their vision was well purified. > Pali: Evameva kho, bhikkhu, yathā yathā adhimuttānaṁ tesaṁ sappurisānaṁ dassanaṁ suvisuddhaṁ hoti tathā tathā kho tehi sappurisehi byākataṁ. [¶44] Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and six gates. And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. > Pali: Seyyathāpi, bhikkhu, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ chadvāraṁ. Tatrassa dovāriko paṇḍito byatto medhāvī, aññātānaṁ nivāretā, ñātānaṁ pavesetā. [¶45] A swift pair of messengers would arrive from the east and say to the gatekeeper, ‘Worthy man, where is the lord of the city?’ > Pali: Puratthimāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: ‘kahaṁ, bho purisa, imassa nagarassa nagarassāmī’ti? [¶46] They’d say, ‘There he is, sirs, seated at the central square.’ > Pali: So evaṁ vadeyya: ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. [¶47] Then that swift pair of messengers would deliver a message of truth to the lord of the city and depart the way they came. > Pali: Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya. [¶48] A swift pair of messengers would come from the west … north … south … deliver a message of truth to the lord of the city and depart the way they came. > Pali: Pacchimāya disāya āgantvā sīghaṁ dūtayugaṁ …pe… uttarāya disāya … dakkhiṇāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: ‘kahaṁ, bho purisa, imassa nagarassāmī’ti? So evaṁ vadeyya: ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya. [¶49] I’ve made up this simile to make a point. And this is the point. > Pali: Upamā kho myāyaṁ, bhikkhu, katā atthassa viññāpanāya. Ayañcettha attho: [¶50] ‘City’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. > Pali: ‘nagaran’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. [¶51] ‘Six gates’ is a term for the six interior sense fields. > Pali: ‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. [¶52] ‘Gatekeeper’ is a term for mindfulness. > Pali: ‘Dovāriko’ti kho, bhikkhu, satiyā etaṁ adhivacanaṁ. [¶53] ‘A swift pair of messengers’ is a term for serenity and discernment. > Pali: ‘Sīghaṁ dūtayugan’ti kho, bhikkhu, samathavipassanānetaṁ adhivacanaṁ. [¶54] ‘The lord of the city’ is a term for consciousness. > Pali: ‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṁ adhivacanaṁ. [¶55] ‘The central square’ is a term for the four principal states: the elements of earth, water, fire, and air. > Pali: ‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā. [¶56] ‘A message of truth’ is a term for extinguishment. > Pali: ‘Yathābhūtaṁ vacanan’ti kho, bhikkhu, nibbānassetaṁ adhivacanaṁ. [¶57] ‘The way they came’ is a term for the noble eightfold path, that is, right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.” > Pali: ‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— sammādiṭṭhiyā …pe… sammāsamādhissā”ti. [¶58] > Pali: Aṭṭhamaṁ. [¶59] SN 35.246 · The Simile of the Harp > Pali: SN 35.246 · Vīṇopamasutta [¶60] “Mendicants, any monk or nun who has desire or greed or hate or delusion or aversion come up for sights known by the eye should shield their mind from them: ‘This path is dangerous and perilous, thorny and tangled; it’s a wrong turn, a bad path, in poor condition. This path is frequented by untrue persons, not by true persons. It’s not worthy of you.’ The mind should be shielded from this when it comes to sights known by the eye. > Pali: “Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso, tato cittaṁ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṁ etaṁ arahasīti. Tato cittaṁ nivāraye cakkhuviññeyyehi rūpehi …pe… [¶61] Any monk or nun who has desire or greed or hate or delusion or repulsion come up for sounds … smells … tastes … touches … ideas known by the mind should shield their mind against them: ‘This path is dangerous and perilous, thorny and tangled; it’s a wrong turn, a bad path, a sorry state. This path is frequented by untrue persons, not by true persons. It’s not worthy of you.’ The mind should be shielded from this when it comes to ideas known by the mind. > Pali: yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu …pe… manoviññeyyesu dhammesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso tato cittaṁ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṁ etaṁ arahasīti. Tato cittaṁ nivāraye manoviññeyyehi dhammehi. [¶62] Suppose the crops have ripened, but the caretaker is negligent. If an ox fond of crops invades the crops they’d indulge themselves as much as they like. > Pali: Seyyathāpi, bhikkhave, kiṭṭhaṁ sampannaṁ. Kiṭṭhārakkho ca pamatto, goṇo ca kiṭṭhādo aduṁ kiṭṭhaṁ otaritvā yāvadatthaṁ madaṁ āpajjeyya pamādaṁ āpajjeyya; [¶63] In the same way, when an unlearned ordinary person doesn’t exercise restraint when it comes to the six fields of contact, they indulge themselves in the five kinds of sensual stimulation as much as they like. > Pali: evameva kho, bhikkhave, assutavā puthujjano chasu phassāyatanesu asaṁvutakārī pañcasu kāmaguṇesu yāvadatthaṁ madaṁ āpajjati pamādaṁ āpajjati. [¶64] Suppose the crops have ripened, and the caretaker is diligent. If an ox fond of crops invades the crops the caretaker would grab them firmly by the muzzle. Then they’d grab them above the hump and hold them fast there. Then they’d give them a good thrashing before driving them away. For a second time, and even a third time, the same thing might happen. As a result, no matter how often they might stand or sit in a village or wilderness, that ox fond of crops would never invade that crop again, remembering the beating they got earlier. > Pali: Seyyathāpi, bhikkhave, kiṭṭhaṁ sampannaṁ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṁ kiṭṭhaṁ otareyya. Tamenaṁ kiṭṭhārakkho nāsāyaṁ suggahitaṁ gaṇheyya. Nāsāyaṁ suggahitaṁ gahetvā uparighaṭāyaṁ suniggahitaṁ niggaṇheyya. Uparighaṭāyaṁ suniggahitaṁ niggahetvā daṇḍena sutāḷitaṁ tāḷeyya. Daṇḍena sutāḷitaṁ tāḷetvā osajjeyya. Dutiyampi kho, bhikkhave …pe… tatiyampi kho, bhikkhave, goṇo kiṭṭhādo aduṁ kiṭṭhaṁ otareyya. Tamenaṁ kiṭṭhārakkho nāsāyaṁ suggahitaṁ gaṇheyya. Nāsāyaṁ suggahitaṁ gahetvā uparighaṭāyaṁ suniggahitaṁ niggaṇheyya. Uparighaṭāyaṁ suniggahitaṁ niggahetvā daṇḍena sutāḷitaṁ tāḷeyya. Daṇḍena sutāḷitaṁ tāḷetvā osajjeyya. Evañhi so, bhikkhave, goṇo kiṭṭhādo gāmagato vā araññagato vā, ṭhānabahulo vā assa nisajjabahulo vā na taṁ kiṭṭhaṁ puna otareyya— tameva purimaṁ daṇḍasamphassaṁ samanussaranto. [¶65] In the same way, when a mendicant’s mind is straightened up, well straightened up when it comes to the six fields of contact, becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. > Pali: Evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṁ udujitaṁ hoti sudujitaṁ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati. [¶66] Suppose a king or their chief minister had never heard the sound of an arched harp. When he first hears the sound, he’d say, ‘Oh my, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’ > Pali: Seyyathāpi, bhikkhave, rañño vā rājamahāmattassa vā vīṇāya saddo assutapubbo assa. So vīṇāsaddaṁ suṇeyya. So evaṁ vadeyya: ‘ambho, kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evaṁmucchanīyo evambandhanīyo’ti? [¶67] They’d say to him, ‘That, sir, is an arched harp.’ > Pali: Tamenaṁ evaṁ vadeyyuṁ: ‘esā, kho, bhante, vīṇā nāma, yassā eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evaṁmucchanīyo evambandhanīyo’ti. [¶68] He’d say, ‘Go, worthy sir, fetch me that arched harp.’ > Pali: So evaṁ vadeyya: ‘gacchatha me, bho, taṁ vīṇaṁ āharathā’ti. [¶69] So they’d fetch it and say, ‘This, sir, is that arched harp.’ > Pali: Tassa taṁ vīṇaṁ āhareyyuṁ. Tamenaṁ evaṁ vadeyyuṁ: ‘ayaṁ kho sā, bhante, vīṇā yassā eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evaṁmucchanīyo evambandhanīyo’ti. [¶70] He’d say, ‘I’ve had enough of that arched harp! Just fetch me the sound.’ > Pali: So evaṁ vadeyya: ‘alaṁ me, bho, tāya vīṇāya, tameva me saddaṁ āharathā’ti. [¶71] They’d say, ‘Sir, this arched harp is made of many components assembled together, which make a sound when they’re played. That is, it depends on the soundbox, the leather resonator, the neck, the tuning cords, the strings, the plectrum, and a person to play it properly. That’s how an arched harp is made of many components assembled together, which make a sound when they’re played.’ > Pali: Tamenaṁ evaṁ vadeyyuṁ: ‘ayaṁ kho, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadati, seyyathidaṁ— doṇiñca paṭicca cammañca paṭicca daṇḍañca paṭicca upadhāraṇe ca paṭicca tantiyo ca paṭicca koṇañca paṭicca purisassa ca tajjaṁ vāyāmaṁ paṭicca evāyaṁ, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadatī’ti. [¶72] But he’d split that harp into ten pieces or a hundred pieces, then splinter it up. He’d burn the splinters with fire, and reduce them to ashes. Then he’d whisk away the ashes in a strong wind, or glide them down a swift stream. > Pali: So taṁ vīṇaṁ dasadhā vā satadhā vā phāleyya, dasadhā vā satadhā vā taṁ phāletvā sakalikaṁ sakalikaṁ kareyya. Sakalikaṁ sakalikaṁ karitvā agginā ḍaheyya, agginā ḍahitvā masiṁ kareyya. Masiṁ karitvā mahāvāte vā ophuneyya, nadiyā vā sīghasotāya pavāheyya. [¶73] Then he’d say, ‘It seems that there’s nothing to this thing called an arched harp or whatever’s called an arched harp! But people waste their time with it, negligent and heedless!’ > Pali: So evaṁ vadeyya: ‘asatī kirāyaṁ, bho, vīṇā nāma, yathevaṁ yaṁ kiñci vīṇā nāma ettha ca panāyaṁ jano ativelaṁ pamatto palaḷito’ti. [¶74] In the same way, a mendicant searches for form, feeling, perception, choices, and consciousness anywhere they might be reborn. As they search in this way, their ideas of ‘I’ or ‘mine’ or ‘I am’ are no more.” > Pali: Evameva kho, bhikkhave, bhikkhu rūpaṁ samanvesati yāvatā rūpassa gati, vedanaṁ samanvesati yāvatā vedanāya gati, saññaṁ samanvesati yāvatā saññāya gati, saṅkhāre samanvesati yāvatā saṅkhārānaṁ gati, viññāṇaṁ samanvesati yāvatā viññāṇassa gati. Tassa rūpaṁ samanvesato yāvatā rūpassa gati, vedanaṁ samanvesato …pe… saññaṁ … saṅkhāre … viññāṇaṁ samanvesato yāvatā viññāṇassa gati. Yampissa taṁ hoti ahanti vā mamanti vā asmīti vā tampi tassa na hotī”ti. [¶75] > Pali: Navamaṁ. [¶76] SN 35.247 · The Simile of Six Animals > Pali: SN 35.247 · Chappāṇakopamasutta [¶77] “Mendicants, suppose a person with wounded and festering limbs was to enter a thicket of reeds. The kusa thorns would pierce their feet, and the reed leaves would scratch their limbs. And that would cause that person to experience even more pain and distress. > Pali: “Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṁ paviseyya. Tassa kusakaṇṭakā ceva pāde vijjheyyuṁ, sarapattāni ca gattāni vilekheyyuṁ. Evañhi so, bhikkhave, puriso bhiyyoso mattāya tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha. [¶78] In the same way, some mendicant goes to a village or a wilderness and gets scolded, ‘This venerable, acting like this, behaving like this, is a filthy village thorn.’ Understanding that they’re a thorn, they should understand restraint and lack of restraint. > Pali: Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṁ: ‘ayañca so āyasmā evaṅkārī evaṁsamācāro asucigāmakaṇṭako’ti. Taṁ kaṇṭakoti iti viditvā saṁvaro ca asaṁvaro ca veditabbo. [¶79] And how is someone unrestrained? > Pali: Kathañca, bhikkhave, asaṁvaro hoti? [¶80] Take a mendicant who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶81] When they hear a sound with their ears … > Pali: Sotena saddaṁ sutvā … [¶82] When they smell an odor with their nose … > Pali: ghānena gandhaṁ ghāyitvā … [¶83] When they taste a flavor with their tongue … > Pali: jivhāya rasaṁ sāyitvā … [¶84] When they feel a touch with their body … > Pali: kāyena phoṭṭhabbaṁ phusitvā … [¶85] When they know an idea with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶86] Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. They’d catch a snake, a dolphin, a bird, a dog, a jackal, and a monkey, tie each up with a strong rope, then tie a knot in the middle and let them loose. > Pali: Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṁ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṁ gahetvā daḷhāya rajjuyā bandheyya. Kukkuraṁ gahetvā daḷhāya rajjuyā bandheyya. Siṅgālaṁ gahetvā daḷhāya rajjuyā bandheyya. Makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṁ karitvā ossajjeyya. [¶87] Then those six animals with different domains and ranges would each pull toward their own domain and range. The snake would pull one way, thinking ‘I’m going into a termite mound!’ The dolphin would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the atmosphere!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ When those six animals became exhausted and worn out, the strongest of them would get their way, and they’d all have to submit to their control. > Pali: Atha kho, te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ— ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṁ pāṇakānaṁ balavataro assa tassa te anuvatteyyuṁ, anuvidhāyeyyuṁ vasaṁ gaccheyyuṁ. [¶88] In the same way, when a mendicant has not developed or cultivated mindfulness of the body, their eye pulls toward pleasant sights, but is put off by unpleasant sights. Their ear … nose … tongue … body … mind pulls toward pleasant ideas, but is put off by unpleasant ideas. > Pali: Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṁ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti …pe… mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti. [¶89] This is how someone is unrestrained. > Pali: Evaṁ kho, bhikkhave, asaṁvaro hoti. [¶90] And how is someone restrained? > Pali: Kathañca, bhikkhave, saṁvaro hoti? [¶91] Take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… [¶92] They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with their mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: jivhāya rasaṁ sāyitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶93] Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. They’d catch a snake, a dolphin, a bird, a dog, a jackal, and a monkey, tie each up with a strong rope, then tether them to a strong post or pillar. > Pali: Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṁ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṁ gahetvā …pe… kukkuraṁ gahetvā … siṅgālaṁ gahetvā … makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya. [¶94] Then those six animals with different domains and ranges would each pull toward their own domain and range. The snake would pull one way, thinking ‘I’m going into a termite mound!’ The dolphin would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the atmosphere!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ When those six animals became exhausted and worn out, they’d stand or sit or lie down right by that post or pillar. > Pali: Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ— ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha tameva khīlaṁ vā thambhaṁ vā upatiṭṭheyyuṁ, upanisīdeyyuṁ, upanipajjeyyuṁ. [¶95] In the same way, when a mendicant has developed and cultivated mindfulness of the body, their eye doesn’t pull toward pleasant sights, and isn’t put off by unpleasant sights. Their ear … nose … tongue … body … mind doesn’t pull toward pleasant ideas, and isn’t put off by unpleasant ideas. This is how someone is restrained. > Pali: Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṁ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti …pe… jivhā nāviñchati manāpiyesu rasesu …pe… mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti. Evaṁ kho, bhikkhave, saṁvaro hoti. [¶96] ‘A strong post or pillar’ is a term for mindfulness of the body. > Pali: ‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṁ adhivacanaṁ. [¶97] So you should train like this: ‘We will develop mindfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.” > Pali: Tasmātiha vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabban”ti. [¶98] > Pali: Dasamaṁ. ## 23. The Simile of the Vipers · SN 35.248 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/23/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/23/#p-N [¶0] SN 35.248 · The Sheaf of Barley > Pali: SN 35.248 · Yavakalāpisutta [¶1] “Mendicants, suppose a sheaf of barley was placed at a crossroads. Then six people would come along carrying flails, and start threshing the sheaf of barley. So that sheaf of barley would be thoroughly threshed by those six flails. Then a seventh person would come along carrying a flail, and they’d give the sheaf of barley a seventh threshing. So that sheaf of barley would be even more thoroughly threshed by that seventh flail. > Pali: “Seyyathāpi, bhikkhave, yavakalāpī cātumahāpathe nikkhittā assa. Atha cha purisā āgaccheyyuṁ byābhaṅgihatthā. Te yavakalāpiṁ chahi byābhaṅgīhi haneyyuṁ. Evañhi sā, bhikkhave, yavakalāpī suhatā assa chahi byābhaṅgīhi haññamānā. Atha sattamo puriso āgaccheyya byābhaṅgihattho. So taṁ yavakalāpiṁ sattamāya byābhaṅgiyā haneyya. Evañhi sā bhikkhave, yavakalāpī suhatatarā assa, sattamāya byābhaṅgiyā haññamānā. [¶2] In the same way, an unlearned ordinary person is struck in the eye by both pleasant and unpleasant sights. They’re struck in the ear … nose … tongue … body … mind by both pleasant and unpleasant ideas. And if that unlearned ordinary person intends to be reborn in a new state of existence in the future, that futile person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person. > Pali: Evameva kho, bhikkhave, assutavā puthujjano cakkhusmiṁ haññati manāpāmanāpehi rūpehi …pe… jivhāya haññati manāpāmanāpehi rasehi …pe… manasmiṁ haññati manāpāmanāpehi dhammehi. Sace so, bhikkhave, assutavā puthujjano āyatiṁ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā. [¶3] Once upon a time, a battle was fought between the gods and the titans. Then Vepacitti, lord of titans, addressed the titans, ‘My good fellows, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’ > Pali: Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Atha kho, bhikkhave, vepacitti asurindo asure āmantesi: ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe asurā jineyyuṁ devā parājineyyuṁ, yena naṁ sakkaṁ devānamindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti. [¶4] Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three, ‘My good fellows, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Clear Right of the gods.’ > Pali: Sakkopi kho, bhikkhave, devānamindo deve tāvatiṁse āmantesi: ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe devā jineyyuṁ asurā parājineyyuṁ, yena naṁ vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammaṁ devasabhan’ti. [¶5] In that battle the gods won and the titans lost. So the gods of the thirty-three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Clear Right of the gods. > Pali: Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. Atha kho, bhikkhave, devā tāvatiṁsā vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṁ sudhammaṁ devasabhaṁ. [¶6] And there Vepacitti remained bound by his limbs and neck. That is, until he thought, ‘It’s the gods who are principled, while the titans are unprincipled. Now I belong right here in the castle of the gods.’ Then he found himself freed from the bonds on his limbs and neck. He amused himself, supplied and provided with the five kinds of heavenly sensual stimulation. > Pali: Tatra sudaṁ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho hoti. Yadā kho, bhikkhave, vepacittissa asurindassa evaṁ hoti: ‘dhammikā kho devā, adhammikā asurā, idheva dānāhaṁ devapuraṁ gacchāmī’ti. Atha kaṇṭhapañcamehi bandhanehi muttaṁ attānaṁ samanupassati, dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. [¶7] But when he thought, ‘It’s the titans who are principled, while the gods are unprincipled. Now I will go over there to the citadel of the titans,’ he found himself bound by his limbs and neck, and the five kinds of heavenly sensual stimulation fell away. > Pali: Yadā ca kho, bhikkhave, vepacittissa asurindassa evaṁ hoti: ‘dhammikā kho asurā, adhammikā devā, tattheva dānāhaṁ asurapuraṁ gamissāmī’ti. atha kaṇṭhapañcamehi bandhanehi baddhaṁ attānaṁ samanupassati, dibbehi ca pañcahi kāmaguṇehi parihāyati. [¶8] That’s how subtly Vepacitti was bound. But the bonds of Māra are even more subtle than that. When you conceive, you’re bound by Māra. Not conceiving, you’re free from the Wicked One. > Pali: Evaṁ sukhumaṁ kho, bhikkhave, vepacittibandhanaṁ. Tato sukhumataraṁ mārabandhanaṁ. Maññamāno kho, bhikkhave, baddho mārassa, amaññamāno mutto pāpimato. [¶9] These are what is conceived: ‘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.’ What is conceived is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart that does not conceive.’ > Pali: ‘Asmī’ti, bhikkhave, maññitametaṁ, ‘ayamahamasmī’ti maññitametaṁ, ‘bhavissan’ti maññitametaṁ, ‘na bhavissan’ti maññitametaṁ, ‘rūpī bhavissan’ti maññitametaṁ, ‘arūpī bhavissan’ti maññitametaṁ, ‘saññī bhavissan’ti maññitametaṁ, ‘asaññī bhavissan’ti maññitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṁ. Maññitaṁ, bhikkhave, rogo, maññitaṁ gaṇḍo, maññitaṁ sallaṁ. Tasmātiha, bhikkhave, ‘amaññamānena cetasā viharissāmā’ti— evañhi vo, bhikkhave, sikkhitabbaṁ. [¶10] These are what is perturbed: ‘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.’ What is perturbed is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of perturbation.’ > Pali: ‘Asmī’ti, bhikkhave, iñjitametaṁ, ‘ayamahamasmī’ti iñjitametaṁ, ‘bhavissan’ti iñjitametaṁ, ‘na bhavissan’ti iñjitametaṁ, ‘rūpī bhavissan’ti iñjitametaṁ, ‘arūpī bhavissan’ti iñjitametaṁ, ‘saññī bhavissan’ti iñjitametaṁ, ‘asaññī bhavissan’ti iñjitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti iñjitametaṁ. Iñjitaṁ, bhikkhave, rogo, iñjitaṁ gaṇḍo, iñjitaṁ sallaṁ. Tasmātiha, bhikkhave, ‘aniñjamānena cetasā viharissāmā’ti— evañhi vo, bhikkhave, sikkhitabbaṁ. [¶11] These are what has floundered: ‘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.’ What has floundered is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of floundering.’ > Pali: ‘Asmī’ti, bhikkhave, phanditametaṁ, ‘ayamahamasmī’ti phanditametaṁ, ‘bhavissan’ti …pe… ‘na bhavissan’ti … ‘rūpī bhavissan’ti … ‘arūpī bhavissan’ti … ‘saññī bhavissan’ti … ‘asaññī bhavissan’ti … ‘nevasaññīnāsaññī bhavissan’ti phanditametaṁ. Phanditaṁ, bhikkhave, rogo, phanditaṁ gaṇḍo, phanditaṁ sallaṁ. Tasmātiha, bhikkhave, ‘aphandamānena cetasā viharissāmā’ti— evañhi vo, bhikkhave, sikkhitabbaṁ. [¶12] These are what is proliferated: ‘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.’ What is proliferated is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of proliferation.’ > Pali: ‘Asmī’ti, bhikkhave, papañcitametaṁ, ‘ayamahamasmī’ti papañcitametaṁ, ‘bhavissan’ti …pe… ‘na bhavissan’ti … ‘rūpī bhavissan’ti … ‘arūpī bhavissan’ti … ‘saññī bhavissan’ti … ‘asaññī bhavissan’ti … ‘nevasaññīnāsaññī bhavissan’ti papañcitametaṁ. Papañcitaṁ, bhikkhave, rogo, papañcitaṁ gaṇḍo, papañcitaṁ sallaṁ. Tasmātiha, bhikkhave, ‘nippapañcena cetasā viharissāmā’ti— evañhi vo, bhikkhave, sikkhitabbaṁ. [¶13] These are states of conceit: ‘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.’ The state of conceit is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart that has struck down conceit.’” > Pali: ‘Asmī’ti, bhikkhave, mānagatametaṁ, ‘ayamahamasmī’ti mānagatametaṁ, ‘bhavissan’ti mānagatametaṁ, ‘na bhavissan’ti mānagatametaṁ, ‘rūpī bhavissan’ti mānagatametaṁ, ‘arūpī bhavissan’ti mānagatametaṁ, ‘saññī bhavissan’ti mānagatametaṁ, ‘asaññī bhavissan’ti mānagatametaṁ, ‘nevasaññīnāsaññī bhavissan’ti mānagatametaṁ. Mānagataṁ, bhikkhave, rogo, mānagataṁ gaṇḍo, mānagataṁ sallaṁ. Tasmātiha, bhikkhave, ‘nihatamānena cetasā viharissāmā’ti— evañhi vo, bhikkhave, sikkhitabban”ti. [¶14] > Pali: Ekādasamaṁ. [¶15] > Pali: Āsīvisavaggo catuttho. [¶16] > Pali: Tassuddānaṁ [¶17] > Pali: Āsīviso ratho kummo, dve dārukkhandhā avassuto; Dukkhadhammā kiṁsukā vīṇā, chappāṇā yavakalāpīti. [¶18] > Pali: Saḷāyatanavagge catutthapaṇṇāsako samatto. [¶19] > Pali: Tassa vagguddānaṁ [¶20] > Pali: Nandikkhayo saṭṭhinayo, samuddo uragena ca; Catupaṇṇāsakā ete, nipātesu pakāsitāti. [¶21] The Linked Discourses on the six sense fields are complete. > Pali: Saḷāyatanasaṁyuttaṁ samattaṁ. ## 24. With Verses · SN 36.1–36.10 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/24/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/24/#p-N [¶0] SN 36.1 · Immersion > Pali: SN 36.1 · Samādhisutta [¶1] “Mendicants, there are these three feelings. What three? > Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? [¶2] Pleasant, painful, and neutral feeling. These are the three feelings. > Pali: Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanāti. [¶3] Stilled, aware, a mindful disciple of the Buddha understands feelings, the cause of feelings, > Pali: Samāhito sampajāno, sato buddhassa sāvako; Vedanā ca pajānāti, vedanānañca sambhavaṁ. [¶4] where they cease, and the path that leads to their ending. With the ending of feelings, a mendicant is hungerless, quenched.” > Pali: Yattha cetā nirujjhanti, maggañca khayagāminaṁ; Vedanānaṁ khayā bhikkhu, nicchāto parinibbuto”ti. [¶5] > Pali: Paṭhamaṁ. [¶6] SN 36.2 · Pleasure > Pali: SN 36.2 · Sukhasutta [¶7] “Mendicants, there are these three feelings. What three? > Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? [¶8] Pleasant, painful, and neutral feeling. These are the three feelings. > Pali: Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanāti. [¶9] Whether it’s pleasant or painful, as well as what’s neutral, whatever there is that is felt internally and externally: > Pali: Sukhaṁ vā yadi vā dukkhaṁ, adukkhamasukhaṁ saha; Ajjhattañca bahiddhā ca, yaṁ kiñci atthi veditaṁ. [¶10] having known, ‘this is suffering, deceptive, breaking apart’, seeing feelings vanish with every contact, that’s how they become free of desire for them.” > Pali: Etaṁ dukkhanti ñatvāna, mosadhammaṁ palokinaṁ; Phussa phussa vayaṁ passaṁ, evaṁ tattha virajjatī”ti. [¶11] > Pali: Dutiyaṁ. [¶12] SN 36.3 · Giving Up > Pali: SN 36.3 · Pahānasutta [¶13] “Mendicants, there are these three feelings. What three? > Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? [¶14] Pleasant, painful, and neutral feeling. > Pali: Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. [¶15] The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to aversion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling. > Pali: Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo. [¶16] When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering. > Pali: Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṁ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. [¶17] When you feel pleasure without understanding feeling, the underlying tendency to greed is there, if you don’t see the escape. > Pali: Sukhaṁ vedayamānassa, vedanaṁ appajānato; So rāgānusayo hoti, anissaraṇadassino. [¶18] When you feel pain without understanding feeling, the underlying tendency to aversion is there, if you don’t see the escape. > Pali: Dukkhaṁ vedayamānassa, vedanaṁ appajānato; Paṭighānusayo hoti, anissaraṇadassino. [¶19] As for that peaceful, neutral feeling: he of vast wisdom has taught that if you relish it, you’re still not released from suffering. > Pali: Adukkhamasukhaṁ santaṁ, bhūripaññena desitaṁ; Tañcāpi abhinandati, neva dukkhā pamuccati. [¶20] But when a mendicant is keen, not neglecting situational awareness, that astute person understands all feelings. > Pali: Yato ca bhikkhu ātāpī, sampajaññaṁ na riñcati; Tato so vedanā sabbā, parijānāti paṇḍito. [¶21] Completely understanding feelings, they’re without defilements in this very life. That knowledge master is firm in principle; when their body breaks up, they can’t be reckoned.” > Pali: So vedanā pariññāya, diṭṭhe dhamme anāsavo; Kāyassa bhedā dhammaṭṭho, saṅkhyaṁ nopeti vedagū”ti. [¶22] > Pali: Tatiyaṁ. [¶23] SN 36.4 · The Abyss > Pali: SN 36.4 · Pātālasutta [¶24] “Mendicants, when an unlearned ordinary person says that there’s an abyss under the ocean, they’re speaking of something that doesn’t exist. > Pali: “Assutavā, bhikkhave, puthujjano yaṁ vācaṁ bhāsati: ‘atthi mahāsamudde pātālo’ti. Taṁ kho panetaṁ, bhikkhave, assutavā puthujjano asantaṁ avijjamānaṁ evaṁ vācaṁ bhāsati: ‘atthi mahāsamudde pātālo’ti. [¶25] ‘Abyss’ is a term for painful physical feelings. > Pali: Sārīrikānaṁ kho etaṁ, bhikkhave, dukkhānaṁ vedanānaṁ adhivacanaṁ yadidaṁ ‘pātālo’ti. [¶26] When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They’re called an unlearned ordinary person who hasn’t stood up in the abyss and has found no footing. > Pali: Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave, ‘assutavā puthujjano pātāle na paccuṭṭhāsi, gādhañca nājjhagā’. [¶27] When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They’re called a learned noble disciple who has stood up in the abyss and found a footing. > Pali: Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako pātāle paccuṭṭhāsi, gādhañca ajjhagā’ti. [¶28] If you can’t abide those painful physical feelings that arise and sap your vitality; if you tremble at their touch, > Pali: Yo etā nādhivāseti, uppannā vedanā dukhā; Sārīrikā pāṇaharā, yāhi phuṭṭho pavedhati. [¶29] weeping and wailing, a weakling lacking strength— you won’t stand up in the abyss and find a footing. > Pali: Akkandati parodati, dubbalo appathāmako; Na so pātāle paccuṭṭhāsi, atho gādhampi nājjhagā. [¶30] If you can endure those painful physical feelings that arise and sap your vitality; if you don’t tremble at their touch— you stand up in the abyss and find a footing.” > Pali: Yo cetā adhivāseti, uppannā vedanā dukhā; Sārīrikā pāṇaharā, yāhi phuṭṭho na vedhati; Sa ve pātāle paccuṭṭhāsi, atho gādhampi ajjhagā”ti. [¶31] > Pali: Catutthaṁ. [¶32] SN 36.5 · Should Be Seen > Pali: SN 36.5 · Daṭṭhabbasutta [¶33] “Mendicants, there are these three feelings. What three? > Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? [¶34] Pleasant, painful, and neutral feeling. > Pali: Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. [¶35] Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent. > Pali: Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. [¶36] When a mendicant has seen these three feelings in this way, they’re called a mendicant who sees rightly, has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering. > Pali: Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti— ayaṁ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. [¶37] A mendicant who sees pleasure as pain, and suffering as a dart, and that peaceful, neutral feeling as impermanent > Pali: Yo sukhaṁ dukkhato adda, dukkhamaddakkhi sallato; Adukkhamasukhaṁ santaṁ, addakkhi naṁ aniccato. [¶38] sees rightly; they completely understand feelings. Completely understanding feelings, they’re without defilements in this very life. That knowledge master is firm in principle; when their body breaks up, they can’t be reckoned.” > Pali: Sa ve sammaddaso bhikkhu, parijānāti vedanā; So vedanā pariññāya, diṭṭhe dhamme anāsavo; Kāyassa bhedā dhammaṭṭho, saṅkhyaṁ nopeti vedagū”ti. [¶39] > Pali: Pañcamaṁ. [¶40] SN 36.6 · An Arrow > Pali: SN 36.6 · Sallasutta [¶41] “Mendicants, an unlearned ordinary person feels pleasant, painful, and neutral feelings. A learned noble disciple also feels pleasant, painful, and neutral feelings. What, then, is the difference between a learned noble disciple and an ordinary unlearned person?” > Pali: “Assutavā, bhikkhave, puthujjano sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati. Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṁ vedayati, dukkhampi vedanaṁ vedayati, adukkhamasukhampi vedanaṁ vedayati. Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti? [¶42] “Our teachings are rooted in the Buddha. …” > Pali: Bhagavaṁmūlakā no, bhante, dhammā …pe… [¶43] “When an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental. > Pali: assutavā, bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. So dve vedanā vedayati— kāyikañca, cetasikañca. [¶44] It’s like a person who is struck with an arrow, only to be struck with a second arrow. That person experiences the feeling of two arrows. > Pali: Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. Tamenaṁ dutiyena sallena anuvedhaṁ vijjheyya. Evañhi so, bhikkhave, puriso dvisallena vedanaṁ vedayati. [¶45] In the same way, when an unlearned ordinary person experiences painful physical feelings they sorrow and wail and lament, beating their breast and falling into confusion. They experience two feelings: physical and mental. > Pali: Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. So dve vedanā vedayati— kāyikañca, cetasikañca. [¶46] When they’re touched by painful feeling, they resist it. The underlying tendency for aversion toward painful feeling underlies that. > Pali: Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. Tamenaṁ dukkhāya vedanāya paṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so anuseti. [¶47] When touched by painful feeling they look forward to enjoying sensual pleasures. Why is that? Because an unlearned ordinary person doesn’t understand any escape from painful feeling apart from sensual pleasures. Since they look forward to enjoying sensual pleasures, the underlying tendency to greed for pleasant feeling underlies that. > Pali: So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ abhinandati. Taṁ kissa hetu? Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ, tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti. [¶48] They don’t truly understand feelings’ origin, disappearance, gratification, drawback, and escape. The underlying tendency to ignorance about neutral feeling underlies that. > Pali: So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti. [¶49] If they feel a pleasant feeling, they feel it attached. If they feel a painful feeling, they feel it attached. If they feel a neutral feeling, they feel it attached. > Pali: So sukhañce vedanaṁ vedayati, saññutto naṁ vedayati. Dukkhañce vedanaṁ vedayati, saññutto naṁ vedayati. Adukkhamasukhañce vedanaṁ vedayati, saññutto naṁ vedayati. [¶50] They’re called an unlearned ordinary person who is attached to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. They are attached to suffering, I say. > Pali: Ayaṁ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi. [¶51] When a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental. > Pali: Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. So ekaṁ vedanaṁ vedayati— kāyikaṁ, na cetasikaṁ. [¶52] It’s like a person who is struck with an arrow, but was not struck with a second arrow. That person would experience the feeling of one arrow. > Pali: Seyyathāpi, bhikkhave, purisaṁ sallena vijjheyya. Tamenaṁ dutiyena sallena anuvedhaṁ na vijjheyya. Evañhi so, bhikkhave, puriso ekasallena vedanaṁ vedayati. [¶53] In the same way, when a learned noble disciple experiences painful physical feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. They experience one feeling: physical, not mental. > Pali: Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. So ekaṁ vedanaṁ vedayati— kāyikaṁ, na cetasikaṁ. [¶54] When they’re touched by painful feeling, they don’t resist it. There’s no underlying tendency for aversion toward painful feeling underlying that. > Pali: Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. Tamenaṁ dukkhāya vedanāya appaṭighavantaṁ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti. [¶55] When touched by painful feeling they don’t look forward to enjoying sensual pleasures. Why is that? Because a learned noble disciple understands an escape from painful feeling apart from sensual pleasures. Since they don’t look forward to enjoying sensual pleasures, there’s no underlying tendency to greed for pleasant feeling underlying that. > Pali: So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ nābhinandati. Taṁ kissa hetu? Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṁ. Tassa kāmasukhaṁ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti. [¶56] They truly understand feelings’ origin, disappearance, gratification, drawback, and escape. There’s no underlying tendency to ignorance about neutral feeling underlying that. > Pali: So tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavaṁ ca nissaraṇañca yathābhūtaṁ pajānāti. Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti. [¶57] If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. > Pali: So sukhañce vedanaṁ vedayati, visaññutto naṁ vedayati. Dukkhañce vedanaṁ vedayati, visaññutto naṁ vedayati. Adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati. [¶58] They’re called a learned noble disciple who is detached from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are detached from suffering, I say. > Pali: Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi. [¶59] This is the difference between a learned noble disciple and an unlearned ordinary person. > Pali: Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti. [¶60] A wise and learned person does not not feel the feeling of pleasure and pain. This is the great difference of skill between the attentive one and the ordinary. > Pali: Na vedanaṁ vedayati sapañño, Sukhampi dukkhampi bahussutopi; Ayañca dhīrassa puthujjanena, Mahā viseso kusalassa hoti. [¶61] A learned person who has appraised the teaching discerns this world and the next. Desirable things don’t disturb their mind, nor are they repelled by the undesirable. > Pali: Saṅkhātadhammassa bahussutassa, Vipassato lokamimaṁ parañca; Iṭṭhassa dhammā na mathenti cittaṁ, Aniṭṭhato no paṭighātameti. [¶62] Both favoring and opposing are cleared and ended, and are no more. Knowing the stainless, sorrowless state, they who have gone beyond rebirth understand rightly.” > Pali: Tassānurodhā athavā virodhā, Vidhūpitā atthagatā na santi; Padañca ñatvā virajaṁ asokaṁ, Sammā pajānāti bhavassa pāragū”ti. [¶63] > Pali: Chaṭṭhaṁ. [¶64] SN 36.7 · The Infirmary (1st) > Pali: SN 36.7 · Paṭhamagelaññasutta [¶65] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. > Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. [¶66] Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out, and addressed the mendicants: > Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: [¶67] “Mendicants, a mendicant should await their time mindful and aware. This is my instruction to you. > Pali: “Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya. Ayaṁ vo amhākaṁ anusāsanī. [¶68] And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful. > Pali: Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati …pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, bhikkhave, bhikkhu sato hoti. [¶69] And how is a mendicant aware? It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant acts with situational awareness. A mendicant should await their time mindful and aware. This is my instruction to you. > Pali: Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṁ kho, bhikkhave, bhikkhu sampajānakārī hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya. Ayaṁ vo amhākaṁ anusāsanī. [¶70] While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if pleasant feelings arise, they understand: ‘A pleasant feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on my own body. But this body is impermanent, conditioned, dependently originated. So how could a pleasant feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and pleasant feeling. As they do so, they give up the underlying tendency to greed for the body and pleasant feeling. > Pali: Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṁ pajānāti: ‘uppannā kho myāyaṁ sukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṁ paṭicca? Imameva kāyaṁ paṭicca. Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti. So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati. [¶71] While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if painful feelings arise, they understand: ‘A painful feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on my own body. But this body is impermanent, conditioned, dependently originated. So how could a painful feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and painful feeling. As they do so, they give up the underlying tendency to aversion toward the body and painful feeling. > Pali: Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā. So evaṁ pajānāti: ‘uppannā kho myāyaṁ dukkhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṁ paṭicca? Imameva kāyaṁ paṭicca. Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti. So kāye ca dukkhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati. [¶72] While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if neutral feelings arise, they understand: ‘A neutral feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on my own body. But this body is impermanent, conditioned, dependently originated. So how could a neutral feeling be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and neutral feeling. As they do so, they give up the underlying tendency to ignorance toward the body and neutral feeling. > Pali: Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṁ pajānāti: ‘uppannā kho myāyaṁ adukkhamasukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṁ paṭicca? Imameva kāyaṁ paṭicca. Ayaṁ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ kāyaṁ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti. So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati. [¶73] If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. > Pali: So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; dukkhañce vedanaṁ vedayati …pe… adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. [¶74] If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. > Pali: So sukhañce vedanaṁ vedayati, visaññutto naṁ vedayati; dukkhañce vedanaṁ vedayati, visaññutto naṁ vedayati; adukkhamasukhañce vedanaṁ vedayati, visaññutto naṁ vedayati. [¶75] Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’ > Pali: So 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 pajānāti. [¶76] 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, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; [¶77] In the same way, feeling the end of the body draw close, a mendicant understands: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, a mendicant understands: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’” > Pali: evameva kho, bhikkhave, 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. [¶78] > Pali: Sattamaṁ. [¶79] SN 36.8 · The Infirmary (2nd) > Pali: SN 36.8 · Dutiyagelaññasutta [¶80] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. > Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. [¶81] Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out, and addressed the mendicants: > Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: [¶82] “Mendicants, a mendicant should await their time mindful and aware. This is my instruction to you. > Pali: “Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya. Ayaṁ vo amhākaṁ anusāsanī. [¶83] And how is a mendicant mindful? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant is mindful. > Pali: Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati … citte cittānupassī viharati … dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, bhikkhave, bhikkhu sato hoti. [¶84] And how is a mendicant aware? It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a mendicant is aware. > Pali: Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti …pe… bhāsite tuṇhībhāve sampajānakārī hoti. Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti. [¶85] A mendicant should await their time mindful and aware. This is my instruction to you. > Pali: Sato, bhikkhave, bhikkhu sampajāno kālaṁ āgameyya. Ayaṁ vo amhākaṁ anusāsanī. [¶86] While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if pleasant feelings arise, they understand: ‘A pleasant feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on this very contact. But this contact is impermanent, conditioned, dependently originated. So how could a pleasant feeling be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?’ They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in contact and pleasant feeling. As they do so, they give up the underlying tendency for greed for contact and pleasant feeling. > Pali: Tassa ce, bhikkhave, bhikkhuno evaṁ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā. So evaṁ pajānāti: ‘uppannā kho myāyaṁ sukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṁ paṭicca? Imameva phassaṁ paṭicca. Ayaṁ kho pana phasso anicco saṅkhato paṭiccasamuppanno. Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ phassaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti. So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati. [¶87] While a mendicant is meditating like this—mindful, aware, diligent, keen, and resolute—if painful feelings arise … if neutral feelings arise, they understand: ‘A neutral feeling has arisen in me. That’s dependent, not independent. Dependent on what? Dependent on this very contact.’ > Pali: Tassa ce, bhikkhave, bhikkhuno evaṁ satassa …pe… viharato uppajjati dukkhā vedanā …pe… uppajjati adukkhamasukhā vedanā. So evaṁ pajānāti: ‘uppannā kho myāyaṁ adukkhamasukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṁ paṭicca? Imameva phassaṁ paṭicca. [¶88] (Tell in full as in the previous discourse.) > Pali: (Yathā purimasutte, tathā vitthāretabbo.) [¶89] They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’ > Pali: Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. [¶90] 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, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; [¶91] In the same way, feeling the end of the body draw close, a mendicant understands: ‘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, since I no longer take pleasure in it, will become cool right here.’” > Pali: evameva kho, bhikkhave, 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. [¶92] > Pali: Aṭṭhamaṁ. [¶93] SN 36.9 · Impermanent > Pali: SN 36.9 · Aniccasutta [¶94] “Mendicants, these three feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. What three? > Pali: “Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Katamā tisso? [¶95] Pleasant, painful, and neutral feeling. These are the three feelings that are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.” > Pali: Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā”ti. [¶96] > Pali: Navamaṁ. [¶97] SN 36.10 · Rooted in Contact > Pali: SN 36.10 · Phassamūlakasutta [¶98] “Mendicants, these three feelings are born, rooted, sourced, and dependent on contact. What three? > Pali: “Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Katamā tisso? [¶99] Pleasant, painful, and neutral feeling. > Pali: Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. [¶100] Pleasant feeling arises dependent on a contact to be experienced as pleasant. With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops. Painful feeling arises dependent on a contact to be experienced as painful. With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops. Neutral feeling arises dependent on a contact to be experienced as neutral. With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops. > Pali: Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhā vedanā. Tasseva sukhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā, sā nirujjhati, sā vūpasammati. Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhā vedanā. Tasseva dukkhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā, sā nirujjhati, sā vūpasammati. Adukkhamasukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati. [¶101] When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. > Pali: Seyyathāpi, bhikkhave, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati. Tesaṁyeva kaṭṭhānaṁ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati. [¶102] In the same way, these three feelings are born, rooted, sourced, and dependent on contact. The appropriate feeling arises dependent on the corresponding contact. When the corresponding contact ceases, the appropriate feeling ceases.” > Pali: Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Tajjaṁ phassaṁ paṭicca tajjā vedanā uppajjanti. Tajjassa phassassa nirodhā tajjā vedanā nirujjhantī”ti. [¶103] > Pali: Dasamaṁ. [¶104] > Pali: Vedanāsaṁyuttassa sagāthāvaggo paṭhamo. [¶105] > Pali: Tassuddānaṁ [¶106] > Pali: Samādhi sukhaṁ pahānena, pātālaṁ daṭṭhabbena ca; Sallena ceva gelaññā, anicca phassamūlakāti. ## 25. In Private · SN 36.11–36.20 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/25/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/25/#p-N [¶0] SN 36.11 · In Private > Pali: SN 36.11 · Rahogatasutta [¶1] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: [¶2] “Just now, sir, as I was in private retreat this thought came to mind. The Buddha has spoken of three feelings. Pleasant, painful, and neutral feeling. These are the three feelings the Buddha has spoken of. > Pali: “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā tisso vedanā vuttā bhagavatā. [¶3] But the Buddha has also said: ‘Suffering includes whatever is felt.’ What was the Buddha referring to when he said this?” > Pali: Vuttaṁ kho panetaṁ bhagavatā: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. Kiṁ nu kho etaṁ bhagavatā sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’”ti? [¶4] “Good, good, mendicant! I have spoken of these three feelings. Pleasant, painful, and neutral feeling. These are the three feelings I have spoken of. > Pali: “Sādhu sādhu, bhikkhu. Tisso imā, bhikkhu, vedanā vuttā mayā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā tisso vedanā vuttā mayā. [¶5] But I have also said: ‘Suffering includes whatever is felt.’ > Pali: Vuttaṁ kho panetaṁ, bhikkhu, mayā: ‘yaṁ kiñci vedayitaṁ, taṁ dukkhasmin’ti. [¶6] When I said this I was referring to the impermanence of conditions, to the fact that conditions are liable to end, vanish, fade away, cease, and perish. > Pali: Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva aniccataṁ sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva khayadhammataṁ …pe… vayadhammataṁ …pe… virāgadhammataṁ …pe… nirodhadhammataṁ …pe… vipariṇāmadhammataṁ sandhāya bhāsitaṁ: ‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. [¶7] But I have also explained the progressive cessation of activities. For someone who has attained the first absorption, speech has ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased. > Pali: Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti. Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā niruddhā honti. Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti. Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. [¶8] And I have also explained the progressive settling of activities. For someone who has attained the first absorption, speech has stilled. For someone who has attained the second absorption, the placing of the mind and keeping it connected have stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled. > Pali: Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā vūpasantā honti …pe… saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. [¶9] There are these six levels of tranquility. For someone who has attained the first absorption, speech has been tranquilized. For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized. For someone who has attained the third absorption, rapture has been tranquilized. For someone who has attained the fourth absorption, breathing has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.” > Pali: Chayimā, bhikkhu, passaddhiyo. Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. [¶10] > Pali: Paṭhamaṁ. [¶11] SN 36.12 · In the Atmosphere (1st) > Pali: SN 36.12 · Paṭhamaākāsasutta [¶12] “Mendicants, various winds blow in the atmosphere. Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong. > Pali: “Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti. [¶13] In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings. > Pali: Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatīti. [¶14] There are many and various winds that blow in the atmosphere. From the east they come, also the west, the north, and then the south. > Pali: Yathāpi vātā ākāse, vāyanti vividhā puthū; Puratthimā pacchimā cāpi, uttarā atha dakkhiṇā. [¶15] They are dusty and dustless, cool and sometimes warm, strong and weak; these are the different gales that blow. > Pali: Sarajā arajā capi, sītā uṇhā ca ekadā; Adhimattā parittā ca, puthū vāyanti mālutā. [¶16] So too, in this body feelings arise, pleasant and painful, and those that are neutral. > Pali: Tathevimasmiṁ kāyasmiṁ, samuppajjanti vedanā; Sukhadukkhasamuppatti, adukkhamasukhā ca yā. [¶17] But when a mendicant is keen, not neglecting situational awareness, that astute person understands all feelings. > Pali: Yato ca bhikkhu ātāpī, sampajaññaṁ na riñcati; Tato so vedanā sabbā, parijānāti paṇḍito. [¶18] Completely understanding feelings, they’re without defilements in this very life. That knowledge master is firm in principle; when their body breaks up, they can’t be reckoned.” > Pali: So vedanā pariññāya, diṭṭhe dhamme anāsavo; Kāyassa bhedā dhammaṭṭho, saṅkhyaṁ nopeti vedagū”ti. [¶19] > Pali: Dutiyaṁ. [¶20] SN 36.13 · In the Atmosphere (2nd) > Pali: SN 36.13 · Dutiyaākāsasutta [¶21] “Mendicants, various winds blow in the atmosphere. Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong. > Pali: “Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti …pe… adhimattāpi vātā vāyanti. [¶22] In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings.” > Pali: Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī”ti. [¶23] > Pali: Tatiyaṁ. [¶24] SN 36.14 · A Guest House > Pali: SN 36.14 · Agārasutta [¶25] “Mendicants, suppose there was a guest house. Lodgers come from the east, west, north, and south. Aristocrats, brahmins, peasants, and menials all stay there. > Pali: “Seyyathāpi, bhikkhave, āgantukāgāraṁ. Tattha puratthimāyapi disāya āgantvā vāsaṁ kappenti, pacchimāyapi disāya āgantvā vāsaṁ kappenti, uttarāyapi disāya āgantvā vāsaṁ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṁ kappenti. Khattiyāpi āgantvā vāsaṁ kappenti, brāhmaṇāpi āgantvā vāsaṁ kappenti, vessāpi āgantvā vāsaṁ kappenti, suddāpi āgantvā vāsaṁ kappenti. [¶26] In the same way, various feelings arise in this body: pleasant, painful, and neutral feelings. Also pleasant, painful, and neutral feelings of the flesh arise. Also pleasant, painful, and neutral feelings not of the flesh arise.” > Pali: Evameva kho, bhikkhave, imasmiṁ kāyasmiṁ vividhā vedanā uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati. Sāmisāpi sukhā vedanā uppajjati, sāmisāpi dukkhā vedanā uppajjati, sāmisāpi adukkhamasukhā vedanā uppajjati. Nirāmisāpi sukhā vedanā uppajjati, nirāmisāpi dukkhā vedanā uppajjati, nirāmisāpi adukkhamasukhā vedanā uppajjatī”ti. [¶27] > Pali: Catutthaṁ. [¶28] SN 36.15 · With Ānanda (1st) > Pali: SN 36.15 · Paṭhamaānandasutta [¶29] Then Venerable Ānanda went up to the Buddha … sat down to one side, and said to him: > Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: [¶30] “Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?” > Pali: “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? [¶31] “Ānanda, there are these three feelings: pleasant, painful, and neutral. These are called feelings. > Pali: “Tisso imā, ānanda, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā vuccanti, ānanda, vedanā. [¶32] Feeling originates from contact. When contact ceases, feeling ceases. > Pali: Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. [¶33] 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: Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. [¶34] The pleasure and happiness that arise from feeling: this is its gratification. > Pali: Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo. [¶35] That feeling is impermanent, suffering, and perishable: this is its drawback. > Pali: Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. [¶36] Removing and giving up desire and greed for feeling: this is its escape. > Pali: Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. [¶37] But I have also explained the progressive cessation of activities. For someone who has attained the first absorption, speech has ceased. … For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. For a mendicant who has ended the defilements, greed, hate, and delusion have ceased. > Pali: Atha kho panānanda, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti …pe… saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. [¶38] And I have also explained the progressive settling of activities. For someone who has attained the first absorption, speech has stilled. … For someone who has attained the cessation of perception and feeling, perception and feeling have stilled. For a mendicant who has ended the defilements, greed, hate, and delusion have stilled. > Pali: Atha kho panānanda, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti …pe… saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. [¶39] And I have also explained the progressive tranquilizing of activities. For someone who has attained the first absorption, speech has been tranquilized. … For someone who has attained the dimension of infinite space, the perception of form has been tranquilized. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has been tranquilized. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has been tranquilized. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.” > Pali: Atha kho panānanda, mayā anupubbasaṅkhārānaṁ paṭippassaddhi akkhātā. Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti …pe… ākāsānañcāyatanaṁ samāpannassa rūpasaññā paṭippassaddhā hoti. Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā paṭippassaddhā hoti. Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā paṭippassaddhā hoti. Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā paṭippassaddhā hoti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. [¶40] > Pali: Pañcamaṁ. [¶41] SN 36.16 · With Ānanda (2nd) > Pali: SN 36.16 · Dutiyaānandasutta [¶42] Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?” > Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? [¶43] “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, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. [¶44] “Well then, Ānanda, listen and apply your mind well, I will speak.” > Pali: “Tena hi, ānanda, suṇohi, sādhukaṁ manasi karohi; bhāsissāmī”ti. [¶45] “Yes, sir,” Ānanda replied. The Buddha said this: > Pali: “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca: [¶46] “Ānanda, there are these three feelings: pleasant, painful, and neutral. These are called feelings. … > Pali: “tisso imā, ānanda, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā vuccanti, ānanda, vedanā …pe… phassasamudayā …pe… [¶47] For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.” > Pali: khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. [¶48] > Pali: Chaṭṭhaṁ. [¶49] SN 36.17 · With Several Mendicants (1st) > Pali: SN 36.17 · Paṭhamasambahulasutta [¶50] Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: [¶51] “Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?” > Pali: “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? [¶52] “Mendicants, there are these three feelings: pleasant, painful, and neutral. These are called feelings. > Pali: “Tisso imā, bhikkhave, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā vuccanti, bhikkhave, vedanā. [¶53] Feeling originates from contact. When contact ceases, feeling ceases. > Pali: Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. [¶54] 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: Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. [¶55] 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. Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. [¶56] But I have also explained the progressive cessation of activities. … For someone who has attained the first absorption, speech has ceased. … For a mendicant who has ended the defilements, greed, hate, and delusion have ceased. And I have also explained the progressive settling of activities. For someone who has attained the first absorption, speech has stilled. … For a mendicant who has ended the defilements, greed, hate, and delusion have stilled. There are these six levels of tranquility. For someone who has attained the first absorption, speech has been tranquilized. For someone who has attained the second absorption, the placing of the mind and keeping it connected have been tranquilized. For someone who has attained the third absorption, rapture has been tranquilized. For someone who has attained the fourth absorption, breathing has been tranquilized. For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized. > Pali: Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti …pe… khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. Paṭhamaṁ jhānaṁ samāpannassa vācā vūpasantā hoti …pe… khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhave, passaddhiyo. Paṭhamaṁ jhānaṁ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṁ jhānaṁ samāpannassa pīti paṭippassaddhā hoti. Catutthaṁ jhānaṁ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. [¶57] For a mendicant who has ended the defilements, greed, hate, and delusion have been tranquilized.” > Pali: Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. [¶58] > Pali: Sattamaṁ. [¶59] SN 36.18 · With Several Mendicants (2nd) > Pali: SN 36.18 · Dutiyasambahulasutta [¶60] Then several mendicants went up to the Buddha … The Buddha said to them: > Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavā etadavoca: [¶61] “Mendicants, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?” > Pali: “katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? [¶62] “Our teachings are rooted in the Buddha. …” > Pali: “Bhagavaṁmūlakā no, bhante, dhammā …pe…” [¶63] “Mendicants, there are these three feelings: pleasant, painful, and neutral. These are called feelings. …” > Pali: “tisso imā, bhikkhave, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā vuccanti, bhikkhave, vedanā …pe… phassasamudayā …pe…. [¶64] (Tell in full as in the previous discourse.) > Pali: (Yathā purimasuttante, tathā vitthāretabbo.) [¶65] > Pali: Aṭṭhamaṁ. [¶66] SN 36.19 · With Pañcakaṅga > Pali: SN 36.19 · Pañcakaṅgasutta [¶67] Then the chamberlain Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and asked him, “Sir, how many feelings has the Buddha spoken of?” > Pali: Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti? [¶68] “Chamberlain, the Buddha has spoken of three feelings: pleasant, painful, and neutral. The Buddha has spoken of these three feelings.” > Pali: “Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. [¶69] When he said this, Pañcakaṅga said to Udāyī, “Sir, Udāyī, the Buddha hasn’t spoken of three feelings. He’s spoken of two feelings: pleasant and painful. The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.” > Pali: Evaṁ vutte, pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā— sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. [¶70] For a second time, Udāyī said to him, “The Buddha hasn’t spoken of two feelings, he’s spoken of three.” > Pali: Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: “na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā tisso vedanā vuttā bhagavatā”ti. [¶71] For a second time, Pañcakaṅga said to Udāyī, “The Buddha hasn’t spoken of three feelings, he’s spoken of two.” > Pali: Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā— sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. [¶72] And for a third time, Udāyī said to him, “The Buddha hasn’t spoken of two feelings, he’s spoken of three.” > Pali: Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: “na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā tisso vedanā vuttā bhagavatā”ti. [¶73] And for a third time, Pañcakaṅga said to Udāyī, “The Buddha hasn’t spoken of three feelings, he’s spoken of two.” > Pali: Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā— sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā, santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. [¶74] But neither was able to persuade the other. > Pali: Neva sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ. [¶75] Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. > Pali: Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. [¶76] “Ānanda, the explanation by the mendicant Udāyī, which the chamberlain Pañcakaṅga didn’t agree with, was quite correct. But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct. > Pali: “Santameva, ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi; santañca panānanda, pariyāyaṁ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi. [¶77] In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. > Pali: Dvepi mayā, ānanda, vedanā vuttā pariyāyena. Tissopi mayā vedanā vuttā pariyāyena. Pañcapi mayā vedanā vuttā pariyāyena. Chapi mayā vedanā vuttā pariyāyena. Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. Chattiṁsāpi mayā vedanā vuttā pariyāyena. Aṭṭhasatampi mayā vedanā vuttā pariyāyena. [¶78] I’ve explained the teaching in all these different ways. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will fight, quarrel, and dispute, continually wounding each other with barbed words. > Pali: Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti. [¶79] I’ve explained the teaching in all these different ways. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. > Pali: Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti. [¶80] There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that. > Pali: Pañcime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, ānanda, pañca kāmaguṇā. Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ— idaṁ vuccati kāmasukhaṁ. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. [¶81] And what is that pleasure? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that. > Pali: Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. [¶82] And what is that pleasure? It’s when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that. > Pali: Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. [¶83] And what is that pleasure? It’s when, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that. > Pali: Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. [¶84] And what is that pleasure? It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that. > Pali: Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. [¶85] And what is that pleasure? It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that. > Pali: Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. [¶86] And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that. > Pali: Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. [¶87] And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that. > Pali: Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. [¶88] And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is a pleasure that is finer than that. There are those who might say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that. > Pali: Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṁ vadeyyuṁ: ‘etapparamaṁ santaṁ sukhaṁ somanassaṁ paṭisaṁvedentī’ti— idaṁ nesāhaṁ nānujānāmi. Taṁ kissa hetu? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. [¶89] And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. This is a pleasure that is finer than that. > Pali: Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. [¶90] It’s possible that wanderers of other religions might say: ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. What’s up with that?’ > Pali: Ṭhānaṁ kho panetaṁ, ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti. Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti? [¶91] When wanderers of other religions say this, you should say to them: ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’” > Pali: Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘na kho, āvuso, bhagavā sukhaññeva vedanaṁ sandhāya sukhasmiṁ paññapeti. Yattha yattha, āvuso, sukhaṁ upalabbhati, yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti. [¶92] > Pali: Navamaṁ. [¶93] SN 36.20 · A Mendicant > Pali: SN 36.20 · Bhikkhusutta [¶94] “Mendicants, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. > Pali: “Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṁsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena. [¶95] I’ve taught the Dhamma with all these explanations. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will fight, quarrel, and dispute, continually wounding each other with barbed words. > Pali: Evaṁ pariyāyadesito, bhikkhave, mayā dhammo. Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissantīti. [¶96] I’ve taught the Dhamma with all these explanations. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. > Pali: Evaṁ pariyāyadesito, bhikkhave, mayā dhammo. Evaṁ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanumaññissanti samanujānissanti samanumodissanti, tesaṁ etaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissantīti. [¶97] There are these five kinds of sensual stimulation. … > Pali: Pañcime, bhikkhave, kāmaguṇā …pe… [¶98] It’s possible that wanderers of other religions might say: ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. What’s up with that?’ > Pali: ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti. Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti? [¶99] Mendicants, when wanderers of other religions say this, you should say to them: ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’” > Pali: Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘na kho, āvuso, bhagavā sukhaññeva vedanaṁ sandhāya sukhasmiṁ paññapeti. Yattha yattha, āvuso, sukhaṁ upalabbhati yahiṁ yahiṁ, taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti. [¶100] > Pali: Dasamaṁ. [¶101] > Pali: Rahogatavaggo dutiyo. [¶102] > Pali: Tassuddānaṁ [¶103] > Pali: Rahogataṁ dve ākāsaṁ, agāraṁ dve ca ānandā; Sambahulā duve vuttā, pañcakaṅgo ca bhikkhunāti. ## 26. The Explanation of the Hundred and Eight · SN 36.21–36.31 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/26/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/26/#p-N [¶0] SN 36.21 · With Sīvaka > Pali: SN 36.21 · Sīvakasutta [¶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] Then the wanderer Moḷiyasīvaka 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 moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho moḷiyasīvako paribbājako bhagavantaṁ etadavoca: [¶3] “Worthy Gotama, there are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.’ What does the worthy Gotama say about this?” > Pali: “santi, bho gotama, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. Idha bhavaṁ gotamo kimāhā”ti? [¶4] “Sīvaka, some feelings stem from bile disorders. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual person experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say. > Pali: “Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṁ, sīvaka, veditabbaṁ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Lokassapi kho etaṁ, sīvaka, saccasammataṁ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. Yañca sāmaṁ ñātaṁ tañca atidhāvanti, yañca loke saccasammataṁ tañca atidhāvanti. Tasmā tesaṁ samaṇabrāhmaṇānaṁ micchāti vadāmi. [¶5] Some feelings stem from phlegm disorders … wind disorders … their conjunction … change in weather … not taking care of yourself … exertion … Some feelings are the result of past deeds. You can know this from your own personal experience, and it is generally deemed to be true. Since this is so, the ascetics and brahmins whose view is that everything an individual person experiences is because of past deeds go beyond personal experience and beyond what is generally deemed to be true. So those ascetics and brahmins are wrong, I say.” > Pali: Semhasamuṭṭhānānipi kho, sīvaka …pe… vātasamuṭṭhānānipi kho, sīvaka …pe… sannipātikānipi kho, sīvaka …pe… utupariṇāmajānipi kho, sīvaka …pe… visamaparihārajānipi kho, sīvaka …pe… opakkamikānipi kho, sīvaka …pe… kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṁ, sīvaka, veditabbaṁ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṁ, sīvaka, saccasammataṁ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. Yañca sāmaṁ ñātaṁ tañca atidhāvanti yañca loke saccasammataṁ tañca atidhāvanti. Tasmā ‘tesaṁ samaṇabrāhmaṇānaṁ micchā’ti vadāmī”ti. [¶6] When he said this, the wanderer Moḷiyasīvaka said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” > Pali: Evaṁ vutte, moḷiyasīvako paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶7] “Bile, phlegm, and wind, their conjunction, and the weather, not taking care of yourself, exertion, and the result of deeds is the eighth.” > Pali: “Pittaṁ semhañca vāto ca, Sannipātā utūni ca; Visamaṁ opakkamikaṁ, Kammavipākena aṭṭhamī”ti. [¶8] > Pali: Paṭhamaṁ. [¶9] SN 36.22 · The Explanation of the Hundred and Eight > Pali: SN 36.22 · Aṭṭhasatasutta [¶10] “Mendicants, I will teach you an exposition of the teaching on the hundred and eight. Listen … > Pali: “Aṭṭhasatapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha. [¶11] And what is the exposition of the teaching on the hundred and eight? Mendicants, in one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. > Pali: Katamo ca, bhikkhave, aṭṭhasatapariyāyo, dhammapariyāyo? Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena; tissopi mayā vedanā vuttā pariyāyena; pañcapi mayā vedanā vuttā pariyāyena; chapi mayā vedanā vuttā pariyāyena; aṭṭhārasāpi mayā vedanā vuttā pariyāyena; chattiṁsāpi mayā vedanā vuttā pariyāyena; aṭṭhasatampi mayā vedanā vuttā pariyāyena. [¶12] And what are the two feelings? Physical and mental. These are called the two feelings. > Pali: Katamā ca, bhikkhave, dve vedanā? Kāyikā ca cetasikā ca— imā vuccanti, bhikkhave, dve vedanā. [¶13] And what are the three feelings? Pleasant, painful, and neutral feelings. … > Pali: Katamā ca, bhikkhave, tisso vedanā? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā vuccanti, bhikkhave, tisso vedanā. [¶14] And what are the five feelings? The faculties of pleasure, pain, happiness, sadness, and equanimity. … > Pali: Katamā ca, bhikkhave, pañca vedanā? Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ— imā vuccanti, bhikkhave, pañca vedanā. [¶15] And what are the six feelings? Feeling born of eye contact … ear contact … nose contact … tongue contact … body contact … mind contact. … > Pali: Katamā ca, bhikkhave, cha vedanā? Cakkhusamphassajā vedanā …pe… manosamphassajā vedanā— imā vuccanti, bhikkhave, cha vedanā. [¶16] And what are the eighteen feelings? There are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. … > Pali: Katamā ca, bhikkhave, aṭṭhārasa vedanā? Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā— imā vuccanti, bhikkhave, aṭṭhārasa vedanā. [¶17] And what are the thirty-six feelings? Six kinds of domestic happiness and six kinds of renunciate happiness. Six kinds of domestic sadness and six kinds of renunciate sadness. Six kinds of domestic equanimity and six kinds of renunciate equanimity. … > Pali: Katamā ca, bhikkhave, chattiṁsa vedanā? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā— imā vuccanti, bhikkhave, chattiṁsa vedanā. [¶18] And what are the hundred and eight feelings? Thirty six feelings in the past, future, and present. These are called the hundred and eight feelings. > Pali: Katamañca, bhikkhave, aṭṭhasataṁ vedanā? Atītā chattiṁsa vedanā, anāgatā chattiṁsa vedanā, paccuppannā chattiṁsa vedanā— imā vuccanti, bhikkhave, aṭṭhasataṁ vedanā. [¶19] This is the exposition of the teaching on the hundred and eight.” > Pali: Ayaṁ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo”ti. [¶20] > Pali: Dutiyaṁ. [¶21] SN 36.23 · With a Mendicant > Pali: SN 36.23 · Aññatarabhikkhusutta [¶22] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: [¶23] “Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?” > Pali: “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? [¶24] “Mendicant, there are these three feelings: pleasant, painful, and neutral. These are called feelings. > Pali: “Tisso imā, bhikkhu, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhu, vedanā. [¶25] Feeling originates from contact. Craving is the practice that leads to the origin of feeling. > Pali: Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. [¶26] 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: Phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. [¶27] The pleasure and happiness that arise from feeling: this is its gratification. > Pali: Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo; [¶28] That feeling is impermanent, suffering, and perishable: this is its drawback. > Pali: yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo; [¶29] Removing and giving up desire and greed for feeling: this is its escape.” > Pali: yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇan”ti. [¶30] > Pali: Tatiyaṁ. [¶31] SN 36.24 · Before > Pali: SN 36.24 · Pubbasutta [¶32] “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?’ > Pali: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan’ti? [¶33] Then it occurred to me: ‘There are these three feelings: pleasant, painful, and neutral. These are called feelings. Feeling originates from contact. Craving is the practice that leads to the origin of feeling … Removing and giving up desire and greed for feeling: this is its escape.’” > Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘tisso imā vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā …pe… yo vedanāya chandarāgavinayo chandarāgappahānaṁ. Idaṁ vedanāya nissaraṇan’”ti. [¶34] > Pali: Catutthaṁ. [¶35] SN 36.25 · Knowledge > Pali: SN 36.25 · Ñāṇasutta [¶36] “‘These are the feelings.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. > Pali: “‘Imā vedanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. [¶37] ‘This is the origin of feeling.’ … > Pali: ‘Ayaṁ vedanāsamudayo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… āloko udapādi. [¶38] ‘This is the practice that leads to the origin of feeling.’ … > Pali: ‘Ayaṁ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… [¶39] ‘This is the cessation of feeling.’ … > Pali: ‘ayaṁ vedanānirodho’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… [¶40] ‘This is the practice that leads to the cessation of feeling.’ … > Pali: ‘ayaṁ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe… [¶41] ‘This is the gratification of feeling.’ … > Pali: ‘ayaṁ vedanāya assādo’ti me, bhikkhave, pubbe ananussutesu dhammesu …pe… [¶42] ‘This is the drawback of feeling.’ … > Pali: ‘ayaṁ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu …pe… [¶43] ‘This is the escape from feeling.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.” > Pali: ‘idaṁ kho nissaraṇan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. [¶44] > Pali: Pañcamaṁ. [¶45] SN 36.26 · With Several Mendicants > Pali: SN 36.26 · Sambahulabhikkhusutta [¶46] Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: [¶47] “Sir, what is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling? And what is feeling’s gratification, drawback, and escape?” > Pali: “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? [¶48] “Mendicants, there are these three feelings. pleasant, painful, and neutral. These are called feelings. > Pali: “Tisso imā, bhikkhave, vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhave, vedanā. [¶49] Feeling originates from contact. Craving is the practice that leads to the origin of feeling. > Pali: Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. [¶50] When contact ceases, feeling ceases. … > Pali: Phassanirodhā …pe… [¶51] Removing and giving up desire and greed for feeling: this is its escape.” > Pali: yo vedanāya chandarāgavinayo chandarāgappahānaṁ. Idaṁ vedanāya nissaraṇan”ti. [¶52] > Pali: Chaṭṭhaṁ. [¶53] SN 36.27 · Ascetics and Brahmins (1st) > Pali: SN 36.27 · Paṭhamasamaṇabrāhmaṇasutta [¶54] “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. > Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. [¶55] There are ascetics and brahmins who don’t truly understand these three feelings’ 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, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti. Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. [¶56] There are ascetics and brahmins who do truly understand these three feelings’ gratification, drawback, and escape. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” > Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca, diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. [¶57] > Pali: Sattamaṁ. [¶58] SN 36.28 · Ascetics and Brahmins (2nd) > Pali: SN 36.28 · Dutiyasamaṇabrāhmaṇasutta [¶59] “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. > Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. [¶60] There are ascetics and brahmins who don’t truly understand these three feelings’ origin, disappearance, gratification, drawback, and escape. … > Pali: Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ tissannaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe… [¶61] There are ascetics and brahmins who do truly understand …” > Pali: pajānanti …pe… sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. [¶62] > Pali: Aṭṭhamaṁ. [¶63] SN 36.29 · Ascetics and Brahmins (3rd) > Pali: SN 36.29 · Tatiyasamaṇabrāhmaṇasutta [¶64] “Mendicants, there are ascetics and brahmins who don’t understand feeling, its origin, its cessation, and the practice that leads to its cessation. … > Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṁ nappajānanti, vedanāsamudayaṁ nappajānanti, vedanānirodhaṁ nappajānanti, vedanānirodhagāminiṁ paṭipadaṁ nappajānanti …pe… [¶65] There are ascetics and brahmins who do understand …” > Pali: pajānanti …pe… sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. [¶66] > Pali: Navamaṁ. [¶67] SN 36.30 · Plain Version > Pali: SN 36.30 · Suddhikasutta [¶68] “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feelings. These are the three feelings.” > Pali: “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, bhikkhave, tisso vedanā”ti. [¶69] > Pali: Dasamaṁ. [¶70] SN 36.31 · Not of the Flesh > Pali: SN 36.31 · Nirāmisasutta [¶71] “Mendicants, there is rapture of the flesh, rapture not of the flesh, and rapture even more spiritual than that not of the flesh. > Pali: “Atthi, bhikkhave, sāmisā pīti, atthi nirāmisā pīti, atthi nirāmisā nirāmisatarā pīti; [¶72] There is pleasure of the flesh, pleasure not of the flesh, and pleasure even more spiritual than that not of the flesh. > Pali: atthi sāmisaṁ sukhaṁ, atthi nirāmisaṁ sukhaṁ, atthi nirāmisā nirāmisataraṁ sukhaṁ; [¶73] There is equanimity of the flesh, equanimity not of the flesh, and equanimity even more spiritual than that not of the flesh. > Pali: atthi sāmisā upekkhā, atthi nirāmisā upekkhā, atthi nirāmisā nirāmisatarā upekkhā; [¶74] There is liberation of the flesh, liberation not of the flesh, and liberation even more spiritual than that not of the flesh. > Pali: atthi sāmiso vimokkho, atthi nirāmiso vimokkho, atthi nirāmisā nirāmisataro vimokkho. [¶75] And what is rapture of the flesh? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The rapture that arises from these five kinds of sensual stimulation is called rapture of the flesh. > Pali: Katamā ca, bhikkhave, sāmisā pīti? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṁ vuccati, bhikkhave, sāmisā pīti. [¶76] And what is rapture not of the flesh? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is called rapture not of the flesh. > Pali: Katamā ca, bhikkhave, nirāmisā pīti? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, nirāmisā pīti. [¶77] And what is rapture even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, rapture arises. This is called rapture even more spiritual than that not of the flesh. > Pali: Katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati pīti, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti. [¶78] And what is pleasure of the flesh? Mendicants, there are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called pleasure of the flesh. > Pali: Katamañca, bhikkhave, sāmisaṁ sukhaṁ? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccati, bhikkhave, sāmisaṁ sukhaṁ. [¶79] And what is pleasure not of the flesh? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is called pleasure not of the flesh. > Pali: Katamañca, bhikkhave, nirāmisaṁ sukhaṁ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Idaṁ vuccati, bhikkhave, nirāmisaṁ sukhaṁ. [¶80] And what is pleasure even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, pleasure and happiness arises. This is called pleasure even more spiritual than that not of the flesh. > Pali: Katamañca, bhikkhave, nirāmisā nirāmisataraṁ sukhaṁ? Yaṁ kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati sukhaṁ somanassaṁ, idaṁ vuccati, bhikkhave, nirāmisā nirāmisataraṁ sukhaṁ. [¶81] And what is equanimity of the flesh? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds … Smells … Tastes … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The equanimity that arises from these five kinds of sensual stimulation is called equanimity of the flesh. > Pali: Katamā ca, bhikkhave, sāmisā upekkhā? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati upekkhā, ayaṁ vuccati, bhikkhave, sāmisā upekkhā. [¶82] And what is equanimity not of the flesh? It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called equanimity not of the flesh. > Pali: Katamā ca, bhikkhave, nirāmisā upekkhā? Idha, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, nirāmisā upekkhā. [¶83] And what is equanimity even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, equanimity arises. This is called equanimity even more spiritual than that not of the flesh. > Pali: Katamā ca, bhikkhave, nirāmisā nirāmisatarā upekkhā? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati upekkhā, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisatarā upekkhā. [¶84] And what is liberation of the flesh? Liberation connected with form is liberation of the flesh. > Pali: Katamo ca, bhikkhave, sāmiso vimokkho? Rūpappaṭisaṁyutto vimokkho sāmiso vimokkho. [¶85] And what is liberation not of the flesh? Liberation connected with the formless is liberation not of the flesh. > Pali: Katamo ca, bhikkhave, nirāmiso vimokkho? Arūpappaṭisaṁyutto vimokkho nirāmiso vimokkho. [¶86] And what is liberation even more spiritual than that not of the flesh? When a mendicant who has ended the defilements reviews their mind free from greed, hate, and delusion, liberation arises. This is called liberation even more spiritual than that not of the flesh.” > Pali: Katamo ca, bhikkhave, nirāmisā nirāmisataro vimokkho? Yo kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṁ vimuttaṁ paccavekkhato, dosā cittaṁ vimuttaṁ paccavekkhato, mohā cittaṁ vimuttaṁ paccavekkhato uppajjati vimokkho, ayaṁ vuccati, bhikkhave, nirāmisā nirāmisataro vimokkho”ti. [¶87] > Pali: Ekādasamaṁ. [¶88] > Pali: Aṭṭhasatapariyāyavaggo tatiyo. [¶89] > Pali: Tassuddānaṁ [¶90] > Pali: Sīvakaaṭṭhasataṁ bhikkhu, pubbe ñāṇañca bhikkhunā; Samaṇabrāhmaṇā tīṇi, suddhikañca nirāmisanti. [¶91] The Linked Discourses on feelings are complete. > Pali: Vedanāsaṁyuttaṁ samattaṁ. ## 27. Abbreviated Texts · SN 37.1–37.5 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/27/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/27/#p-N [¶0] SN 37.1 · A Lady > Pali: SN 37.1 · Mātugāmasutta [¶1] “Mendicants, when a lady has five factors she is extremely undesirable to a man. What five? She’s not attractive, wealthy, or ethical; she’s idle, and she doesn’t beget children. When a lady has these five factors she is extremely undesirable to a man. > Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa. Katamehi pañcahi? Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati— imehi kho, bhikkhave, pañcahi aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa. [¶2] When a lady has five factors she is extremely desirable to a man. What five? She’s attractive, wealthy, and ethical; she’s deft and tireless, and she begets children. When a lady has these five factors she is extremely desirable to a man.” > Pali: Pañcahi, bhikkhave, aṅgehi samannāgato mātugāmo ekantamanāpo hoti purisassa. Katamehi pañcahi? Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati— imehi kho, bhikkhave, pañcahi aṅgehi samannāgato mātugāmo ekantamanāpo hoti purisassā”ti. [¶3] > Pali: Paṭhamaṁ. [¶4] SN 37.2 · A Man > Pali: SN 37.2 · Purisasutta [¶5] “Mendicants, when a man has five factors he is extremely undesirable to a lady. What five? He’s not attractive, wealthy, or ethical; he’s idle, and he doesn’t beget children. When a man has these five factors he is extremely undesirable to a lady. > Pali: “Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa. Katamehi pañcahi? Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati— imehi kho, bhikkhave, pañcahi aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa. [¶6] When a man has five factors he is extremely desirable to a lady. What five? He’s attractive, wealthy, and ethical; he’s deft and tireless, and he begets children. When a man has these five factors he is extremely desirable to a lady.” > Pali: Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantamanāpo hoti mātugāmassa. Katamehi pañcahi? Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati— imehi kho, bhikkhave, pañcahi aṅgehi samannāgato puriso ekantamanāpo hoti mātugāmassā”ti. [¶7] > Pali: Dutiyaṁ. [¶8] SN 37.3 · Particular Suffering > Pali: SN 37.3 · Āveṇikadukkhasutta [¶9] “Mendicants, there are these five kinds of suffering that particularly apply to ladies. They’re undergone by ladies and not by men. What five? > Pali: “Pañcimāni, bhikkhave, mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehi. Katamāni pañca? [¶10] Firstly, a lady, while still young, goes to live with her husband’s family and is separated from her relatives. This is the first kind of suffering that particularly applies to ladies. > Pali: Idha, bhikkhave, mātugāmo daharova samāno patikulaṁ gacchati, ñātakehi vinā hoti. Idaṁ, bhikkhave, mātugāmassa paṭhamaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. [¶11] Furthermore, a lady undergoes the menstrual cycle. This is the second kind of suffering that particularly applies to ladies. > Pali: Puna caparaṁ, bhikkhave, mātugāmo utunī hoti. Idaṁ, bhikkhave, mātugāmassa dutiyaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. [¶12] Furthermore, a lady undergoes pregnancy. This is the third kind of suffering that particularly applies to ladies. > Pali: Puna caparaṁ, bhikkhave, mātugāmo gabbhinī hoti. Idaṁ, bhikkhave, mātugāmassa tatiyaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. [¶13] Furthermore, a lady gives birth. This is the fourth kind of suffering that particularly applies to ladies. > Pali: Puna caparaṁ, bhikkhave, mātugāmo vijāyati. Idaṁ, bhikkhave, mātugāmassa catutthaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. [¶14] Furthermore, a lady provides services for a man. This is the fifth kind of suffering that particularly applies to ladies. > Pali: Puna caparaṁ, bhikkhave, mātugāmo purisassa pāricariyaṁ upeti. Idaṁ kho, bhikkhave, mātugāmassa pañcamaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. [¶15] These are the five kinds of suffering that particularly apply to ladies. They’re undergone by ladies and not by men.” > Pali: Imāni kho, bhikkhave, pañca mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehī”ti. [¶16] > Pali: Tatiyaṁ. [¶17] SN 37.4 · Three Qualities > Pali: SN 37.4 · Tīhidhammehisutta [¶18] “Mendicants, when ladies have three qualities, when their body breaks up, after death, they are mostly reborn in a place of loss, a bad place, the underworld, hell. What three? > Pali: “Tīhi, bhikkhave, dhammehi samannāgato mātugāmo yebhuyyena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Katamehi tīhi? [¶19] A lady lives at home with heart full of the stain of stinginess in the morning, jealousy in the afternoon, and sexual desire in the evening. > Pali: Idha, bhikkhave, mātugāmo pubbaṇhasamayaṁ maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati. Majjhanhikasamayaṁ issāpariyuṭṭhitena cetasā agāraṁ ajjhāvasati. Sāyanhasamayaṁ kāmarāgapariyuṭṭhitena cetasā agāraṁ ajjhāvasati. [¶20] When ladies possess these three qualities, when their body breaks up, after death, they are mostly reborn in a place of loss, a bad place, the underworld, hell.” > Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato mātugāmo yebhuyyena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti. [¶21] > Pali: Catutthaṁ. [¶22] > Pali: (…) [¶23] SN 37.5 · Irritable > Pali: SN 37.5 · Kodhanasutta [¶24] Then Venerable Anuruddha went up to the Buddha, sat down to one side, and said to him: > Pali: Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anuruddho bhagavantaṁ etadavoca: [¶25] “Sometimes, sir, with my clairvoyance that is purified and superhuman, I see that a female—when her body breaks up, after death—is reborn in a place of loss, a bad place, the underworld, hell. How many qualities do ladies have so that they’re reborn in a place of loss, a bad place, the underworld, hell?” > Pali: “idhāhaṁ, bhante, mātugāmaṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantaṁ. Katīhi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti? [¶26] “Anuruddha, when ladies have five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. What five? > Pali: “Pañcahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Katamehi pañcahi? [¶27] They’re faithless, shameless, imprudent, irritable, and witless. > Pali: Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, kodhano ca hoti, duppañño ca hoti— [¶28] When ladies possess these five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.” > Pali: imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī”ti. [¶29] > Pali: Pañcamaṁ. ## 28. Abbreviated Texts · SN 37.15–37.22 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/28/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/28/#p-N [¶0] SN 37.15 · Loving > Pali: SN 37.15 · Akkodhanasutta [¶1] Then Venerable Anuruddha went up to the Buddha … and asked him, “Sometimes, sir, with my clairvoyance that is purified and superhuman, I see that a female—when her body breaks up, after death—is reborn in a good place, a heavenly realm. How many qualities do ladies have so that they’re reborn in a good place, a heavenly realm?” > Pali: Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho āyasmā anuruddho bhagavantaṁ etadavoca: “idhāhaṁ, bhante, mātugāmaṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantaṁ. Katīhi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī”ti? [¶2] “Anuruddha, when ladies have five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. What five? They’re faithful, conscientious, prudent, loving, and wise. When ladies possess these five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.” > Pali: “Pañcahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Katamehi pañcahi? Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, akkodhano ca hoti, paññavā ca hoti— imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī”ti. [¶3] > Pali: Paṭhamaṁ. [¶4] SN 37.18 · Free of Stinginess > Pali: SN 37.18 · Amaccharīsutta [¶5] “… They’re faithful, conscientious, prudent, free of stinginess, and wise. …” > Pali: “Amaccharī ca hoti, paññavā ca hoti …pe…. [¶6] > Pali: Catutthaṁ. [¶7] SN 37.19 · Not Adulterous > Pali: SN 37.19 · Anaticārīsutta [¶8] “… They’re faithful, conscientious, prudent, not adulterous, and wise. …” > Pali: “Anaticārī ca hoti, paññavā ca hoti …pe…. [¶9] > Pali: Pañcamaṁ. [¶10] SN 37.20 · Ethical > Pali: SN 37.20 · Susīlasutta [¶11] “… They’re faithful, conscientious, prudent, ethical, and wise. …” > Pali: “Sīlavā ca hoti, paññavā ca hoti …pe…. [¶12] > Pali: Chaṭṭhaṁ. [¶13] SN 37.21 · Very Learned > Pali: SN 37.21 · Bahussutasutta [¶14] “… They’re faithful, conscientious, prudent, learned, and wise. …” > Pali: “Bahussuto ca hoti, paññavā ca hoti …pe…. [¶15] > Pali: Sattamaṁ. [¶16] SN 37.22 · Energetic > Pali: SN 37.22 · Āraddhavīriyasutta [¶17] “… They’re faithful, conscientious, prudent, energetic, and wise. …” > Pali: “Āraddhavīriyo ca hoti, paññavā ca hoti …pe…. [¶18] > Pali: Aṭṭhamaṁ. ## 29. Powers · SN 37.25–37.34 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/29/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/29/#p-N [¶0] SN 37.25 · Assured > Pali: SN 37.25 · Visāradasutta [¶1] “Mendicants, there are these five powers of a lady. What five? Attractiveness, wealth, relatives, children, and ethical behavior. These are the five powers of a lady. A lady living at home with these five qualities is self-assured.” > Pali: “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ— imāni kho, bhikkhave, pañca mātugāmassa balāni. Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo visārado agāraṁ ajjhāvasatī”ti. [¶2] > Pali: Paṭhamaṁ. [¶3] SN 37.26 · Under Her Thumb > Pali: SN 37.26 · Pasayhasutta [¶4] “Mendicants, there are these five powers of a lady. What five? Attractiveness, wealth, relatives, children, and ethical behavior. These are the five powers of a lady. A lady living at home with these five powers has her husband under her thumb.” > Pali: “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ— imāni kho, bhikkhave, pañca mātugāmassa balāni. Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo sāmikaṁ pasayha agāraṁ ajjhāvasatī”ti. [¶5] > Pali: Dutiyaṁ. [¶6] SN 37.27 · Mastered > Pali: SN 37.27 · Abhibhuyyasutta [¶7] “Mendicants, there are these five powers of a lady. What five? Attractiveness, wealth, relatives, children, and ethical behavior. These are the five powers of a lady. A lady with these five powers lives having mastered her husband.” > Pali: “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ— imāni kho, bhikkhave, pañca mātugāmassa balāni. Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo sāmikaṁ abhibhuyya vattatī”ti. [¶8] > Pali: Tatiyaṁ. [¶9] SN 37.28 · One > Pali: SN 37.28 · Ekasutta [¶10] “Mendicants, by means of one power a man lives having mastered a lady. By means of what one power? When a lady has been mastered by the power of authority, her powers of attractiveness, wealth, relatives, children, and ethical behavior do not avail her.” > Pali: “Ekena ca kho, bhikkhave, balena samannāgato puriso mātugāmaṁ abhibhuyya vattati. Katamena ekena balena? Issariyabalena abhibhūtaṁ mātugāmaṁ neva rūpabalaṁ tāyati, na bhogabalaṁ tāyati, na ñātibalaṁ tāyati, na puttabalaṁ tāyati, na sīlabalaṁ tāyatī”ti. [¶11] > Pali: Catutthaṁ. [¶12] SN 37.29 · In That Respect > Pali: SN 37.29 · Aṅgasutta [¶13] “Mendicants, there are these five powers of a lady. What five? > Pali: “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? [¶14] Attractiveness, wealth, relatives, children, and ethical behavior. > Pali: Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ. [¶15] A lady who has the power of attractiveness but not the power of wealth is incomplete in that respect. But when she has the power of attractiveness and the power of wealth she’s complete in that respect. > Pali: Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca bhogabalena— evaṁ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca— evaṁ so tenaṅgena paripūro hoti. [¶16] A lady who has the powers of attractiveness and wealth, but not the power of relatives is incomplete in that respect. But when she has the powers of attractiveness, wealth, and relatives she’s complete in that respect. > Pali: Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, na ca ñātibalena— evaṁ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca— evaṁ so tenaṅgena paripūro hoti. [¶17] A lady who has the powers of attractiveness, wealth, and relatives, but not the power of children is incomplete in that respect. But when she has the powers of attractiveness, wealth, relatives, and children she’s complete in that respect. > Pali: Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, na ca puttabalena— evaṁ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca— evaṁ so tenaṅgena paripūro hoti. [¶18] A lady who has the powers of attractiveness, wealth, relatives, and children, but not the power of ethical behavior is incomplete in that respect. But when she has the powers of attractiveness, wealth, relatives, children, and ethical behavior she’s complete in that respect. > Pali: Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, na ca sīlabalena— evaṁ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, sīlabalena ca— evaṁ so tenaṅgena paripūro hoti. [¶19] These are the five powers of a lady.” > Pali: Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti. [¶20] > Pali: Pañcamaṁ. [¶21] SN 37.30 · They Send Her Away > Pali: SN 37.30 · Nāsentisutta [¶22] “Mendicants, there are these five powers of a lady. What five? > Pali: “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? [¶23] Attractiveness, wealth, relatives, children, and ethical behavior. > Pali: Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ. [¶24] If a lady has the power of attractiveness but not that of ethical behavior, the family will send her away, they won’t accommodate her. > Pali: Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca sīlabalena, nāsenteva naṁ, kule na vāsenti. [¶25] If a lady has the powers of attractiveness and wealth but not that of ethical behavior, the family will send her away, they won’t accommodate her. > Pali: Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, na ca sīlabalena, nāsenteva naṁ, kule na vāsenti. [¶26] If a lady has the powers of attractiveness, wealth, and relatives, but not that of ethical behavior, the family will send her away, they won’t accommodate her. > Pali: Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, na ca sīlabalena, nāsenteva naṁ, kule na vāsenti. [¶27] If a lady has the powers of attractiveness, wealth, relatives, and children, but not that of ethical behavior, the family will send her away, they won’t accommodate her. > Pali: Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, na ca sīlabalena, nāsenteva naṁ, kule na vāsenti. [¶28] If a lady has the power of ethical behavior but not that of attractiveness, the family will accommodate her, they won’t send her away. > Pali: Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca rūpabalena, vāsenteva naṁ, kule na nāsenti. [¶29] If a lady has the power of ethical behavior but not that of wealth, the family will accommodate her, they won’t send her away. > Pali: Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca bhogabalena, vāsenteva naṁ, kule na nāsenti. [¶30] If a lady has the power of ethical behavior but not that of relatives, the family will accommodate her, they won’t send her away. > Pali: Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca ñātibalena, vāsenteva naṁ, kule na nāsenti. [¶31] If a lady has the power of ethical behavior but not that of children, the family will accommodate her, they won’t send her away. > Pali: Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca puttabalena, vāsenteva naṁ, kule na nāsenti. [¶32] These are the five powers of a lady.” > Pali: Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti. [¶33] > Pali: Chaṭṭhaṁ. [¶34] SN 37.31 · Cause > Pali: SN 37.31 · Hetusutta [¶35] “Mendicants, there are these five powers of a lady. What five? Attractiveness, wealth, relatives, children, and ethical behavior. > Pali: “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṁ, bhogabalaṁ, ñātibalaṁ, puttabalaṁ, sīlabalaṁ. [¶36] It is not because of the powers of attractiveness, wealth, relatives, or children that ladies, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of the power of ethical behavior that ladies, when their body breaks up, after death, are reborn in a good place, a heavenly realm. > Pali: Na, bhikkhave, mātugāmo rūpabalahetu vā bhogabalahetu vā ñātibalahetu vā puttabalahetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Sīlabalahetu kho, bhikkhave, mātugāmo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. [¶37] These are the five powers of a lady.” > Pali: Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti. [¶38] > Pali: Sattamaṁ. [¶39] SN 37.32 · Things > Pali: SN 37.32 · Ṭhānasutta [¶40] “Mendicants, there are five things that are hard to get for ladies who have not made merit. What five? > Pali: “Pañcimāni, bhikkhave, ṭhānāni dullabhāni akatapuññena mātugāmena. Katamāni pañca? [¶41] ‘May I be born into a suitable family!’ This is the first thing. > Pali: Patirūpe kule jāyeyyanti— idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ dullabhaṁ akatapuññena mātugāmena. [¶42] ‘Having been born in a suitable family, may I marry into a suitable family!’ This is the second thing. > Pali: Patirūpe kule jāyitvā patirūpaṁ kulaṁ gaccheyyanti— idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ dullabhaṁ akatapuññena mātugāmena. [¶43] ‘Having been born in a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing. > Pali: Patirūpe kule jāyitvā, patirūpaṁ kulaṁ gantvā, asapatti agāraṁ ajjhāvaseyyanti— idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ dullabhaṁ akatapuññena mātugāmena. [¶44] ‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing. > Pali: Patirūpe kule jāyitvā, patirūpaṁ kulaṁ gantvā, asapatti agāraṁ ajjhāvasantī puttavatī assanti— idaṁ, bhikkhave, catutthaṁ ṭhānaṁ dullabhaṁ akatapuññena mātugāmena. [¶45] ‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I live having mastered my husband!’ This is the fifth thing. > Pali: Patirūpe kule jāyitvā, patirūpaṁ kulaṁ gantvā, asapatti agāraṁ ajjhāvasantī puttavatī samānā sāmikaṁ abhibhuyya vatteyyanti— idaṁ, bhikkhave, pañcamaṁ ṭhānaṁ dullabhaṁ akatapuññena mātugāmena. [¶46] These are the five things that are hard to get for ladies who have not made merit. > Pali: Imāni kho, bhikkhave, pañca ṭhānāni dullabhāni akatapuññena mātugāmenāti. [¶47] There are five things that are easy to get for ladies who have made merit. What five? > Pali: Pañcimāni, bhikkhave, ṭhānāni sulabhāni katapuññena mātugāmena. Katamāni pañca? [¶48] ‘May I be born into a suitable family!’ This is the first thing. > Pali: Patirūpe kule jāyeyyanti— idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ sulabhaṁ katapuññena mātugāmena. [¶49] ‘Having been born into a suitable family, may I marry into a suitable family!’ This is the second thing. > Pali: Patirūpe kule jāyitvā patirūpaṁ kulaṁ gaccheyyanti— idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ sulabhaṁ katapuññena mātugāmena. [¶50] ‘Having been born into a suitable family and married into a suitable family, may I live at home without a co-wife!’ This is the third thing. > Pali: Patirūpe kule jāyitvā patirūpaṁ kulaṁ gantvā asapatti agāraṁ ajjhāvaseyyanti— idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ sulabhaṁ katapuññena mātugāmena. [¶51] ‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’ This is the fourth thing. > Pali: Patirūpe kule jāyitvā patirūpaṁ kulaṁ gantvā asapatti agāraṁ ajjhāvasantī puttavatī assanti— idaṁ, bhikkhave, catutthaṁ ṭhānaṁ sulabhaṁ katapuññena mātugāmena. [¶52] ‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I live having mastered my husband!’ This is the fifth thing. > Pali: Patirūpe kule jāyitvā patirūpaṁ kulaṁ gantvā asapatti agāraṁ ajjhāvasantī puttavatī samānā sāmikaṁ abhibhuyya vatteyyanti— idaṁ, bhikkhave, pañcamaṁ ṭhānaṁ sulabhaṁ katapuññena mātugāmena. [¶53] These are the five things that are easy to get for ladies who have made merit.” > Pali: Imāni kho, bhikkhave, pañca ṭhānāni sulabhāni katapuññena mātugāmenā”ti. [¶54] > Pali: Aṭṭhamaṁ. [¶55] SN 37.33 · Living With Self-Assurance > Pali: SN 37.33 · Pañcasīlavisāradasutta [¶56] “Mendicants, a lady living at home with five qualities is self-assured. What five? She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. A lady living at home with these five qualities is self-assured.” > Pali: “Pañcahi, bhikkhave, dhammehi samannāgato mātugāmo visārado agāraṁ ajjhāvasati. Katamehi pañcahi? Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti— imehi kho, bhikkhave, pañcahi dhammehi samannāgato mātugāmo visārado agāraṁ ajjhāvasatī”ti. [¶57] > Pali: Navamaṁ. [¶58] SN 37.34 · Growth > Pali: SN 37.34 · Vaḍḍhīsutta [¶59] “Mendicants, a female noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? She grows in faith, ethics, learning, generosity, and wisdom. A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life. > Pali: “Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati sārādāyinī ca hoti varādāyinī ca kāyassa. Katamehi pañcahi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati— imehi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti, varādāyinī ca kāyassāti. [¶60] When she grows in faith and ethics, wisdom, and both generosity and learning— a virtuous laywoman such as she takes on what is essential for herself in this life.” > Pali: Saddhāya sīlena ca yādha vaḍḍhati, Paññāya cāgena sutena cūbhayaṁ; Sā tādisī sīlavatī upāsikā, Ādīyati sāramidheva attano”ti. [¶61] > Pali: Dasamaṁ. [¶62] > Pali: Balavaggo tatiyo. [¶63] > Pali: Tassuddānaṁ [¶64] > Pali: Visāradā pasayha abhibhuyya, Ekaṁ aṅgena pañcamaṁ; Nāsenti hetu ṭhānañca, Visārado vaḍḍhinā dasāti. [¶65] The Linked Discourses on ladies are complete. > Pali: Mātugāmasaṁyuttaṁ samattaṁ. ## 30. With Jambukhādaka · SN 38.1–38.16 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/30/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/30/#p-N [¶0] SN 38.1 · A Question About Extinguishment > Pali: SN 38.1 · Nibbānapañhāsutta [¶1] At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Jambukhādaka went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: > Pali: Ekaṁ samayaṁ āyasmā sāriputto magadhesu viharati nālakagāmake. Atha kho jambukhādako paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jambukhādako paribbājako āyasmantaṁ sāriputtaṁ etadavoca: [¶2] “Reverend Sāriputta, they speak of this thing called ‘extinguishment’. What is extinguishment?” > Pali: “‘Nibbānaṁ, nibbānan’ti, āvuso sāriputta, vuccati. Katamaṁ nu kho, āvuso, nibbānan”ti? [¶3] “Reverend, the ending of greed, hate, and delusion is called extinguishment.” > Pali: “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati nibbānan”ti. [¶4] “But, reverend, is there a path and a practice for realizing this extinguishment?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti? [¶5] “There is, reverend.” > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti. [¶6] “Well, what is it?” > Pali: “Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā”ti? [¶7] “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 the path, the practice, for realizing this extinguishment.” > Pali: “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa nibbānassa sacchikiriyāya, seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā etassa nibbānassa sacchikiriyāyā”ti. [¶8] “Reverend, this is a fine path, a fine practice, for realizing this extinguishment. Just this much is enough for diligence.” > Pali: “Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa nibbānassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶9] > Pali: Paṭhamaṁ. [¶10] SN 38.2 · A Question About Perfection > Pali: SN 38.2 · Arahattapañhāsutta [¶11] “Reverend Sāriputta, they speak of this thing called ‘perfection’. What is perfection?” > Pali: “‘Arahattaṁ, arahattan’ti, āvuso sāriputta, vuccati. Katamaṁ nu kho, āvuso, arahattan”ti? [¶12] “Reverend, the ending of greed, hate, and delusion is called perfection.” > Pali: “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati arahattan”ti. [¶13] “But, reverend, is there a path and a practice for realizing this perfection?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā”ti? [¶14] “There is, reverend.” > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā”ti. [¶15] “Well, what is it?” > Pali: “Katamo panāvuso, maggo katamā paṭipadā etassa arahattassa sacchikiriyāyā”ti? [¶16] “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 the path, the practice, for realizing this perfection.” > Pali: “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa arahattassa sacchikiriyāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo, ayaṁ paṭipadā etassa arahattassa sacchikiriyāyā”ti. [¶17] “Reverend, this is a fine path, a fine practice, for realizing this perfection. Just this much is enough for diligence.” > Pali: “Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa arahattassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶18] > Pali: Dutiyaṁ. [¶19] SN 38.3 · Principled Speech > Pali: SN 38.3 · Dhammavādīpañhāsutta [¶20] “Reverend Sāriputta, who in the world have principled speech? Who in the world practice well? Who are the holy ones in the world?” > Pali: “Ke nu kho, āvuso sāriputta, loke dhammavādino, ke loke suppaṭipannā, ke loke sugatā”ti? [¶21] “Reverend, those who teach principles for giving up greed, hate, and delusion have principled speech in the world. Those who practice for giving up greed, hate, and delusion are practicing well in the world. Those who have given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—are holy ones in the world.” > Pali: “Ye kho, āvuso, rāgappahānāya dhammaṁ desenti, dosappahānāya dhammaṁ desenti, mohappahānāya dhammaṁ desenti, te loke dhammavādino. Ye kho, āvuso, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā. Yesaṁ kho, āvuso, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, te loke sugatā”ti. [¶22] “But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti? [¶23] “There is, reverend.” > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti. [¶24] “Well, what is it?” > Pali: “Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti? [¶25] “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 the path, this is the practice for giving up that greed, hate, and delusion.” > Pali: “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa rāgassa dosassa mohassa pahānāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti. [¶26] “This is a fine path, a fine practice, for giving up greed, hate, and delusion. Just this much is enough for diligence.” > Pali: “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa rāgassa dosassa mohassa pahānāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶27] > Pali: Tatiyaṁ. [¶28] SN 38.5 · Solace > Pali: SN 38.5 · Assāsappattasutta [¶29] “Reverend Sāriputta, they speak of this thing called ‘gaining solace’. At what point do you gain solace?” > Pali: “‘Assāsappatto, assāsappatto’ti, āvuso sāriputta, vuccati. Kittāvatā nu kho, āvuso, assāsappatto hotī”ti? [¶30] “When a mendicant truly understands the six fields of contact’s origin, disappearance, gratification, drawback, and escape, at that point they’ve gained solace.” > Pali: “Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, assāsappatto hotī”ti. [¶31] “But, reverend, is there a path and a practice for realizing this solace?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā”ti? [¶32] “There is.” … > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā”ti. [¶33] > Pali: “Katamo panāvuso, maggo katamā paṭipadā, etassa assāsassa sacchikiriyāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa assāsassa sacchikiriyāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa assāsassa sacchikiriyāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa assāsassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶34] > Pali: Pañcamaṁ. [¶35] SN 38.6 · Ultimate Solace > Pali: SN 38.6 · Paramassāsappattasutta [¶36] “Reverend Sāriputta, they speak of this thing called ‘gaining ultimate solace’. At what point do you gain ultimate solace?” > Pali: “‘Paramassāsappatto, paramassāsappatto’ti, āvuso sāriputta, vuccati. Kittāvatā nu kho, āvuso, paramassāsappatto hotī”ti? [¶37] “When a mendicant is freed by not grasping after truly understanding the six fields of contact’s origin, disappearance, gratification, drawback, and escape, at that point they’ve gained ultimate solace.” > Pali: “Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti, ettāvatā kho, āvuso, paramassāsappatto hotī”ti. [¶38] “But, reverend, is there a path and a practice for realizing this ultimate solace?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti? [¶39] “There is.” … > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti. [¶40] > Pali: “Katamo pana, āvuso, maggo katamā paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa paramassāsassa sacchikiriyāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa paramassāsassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶41] > Pali: Chaṭṭhaṁ. [¶42] SN 38.7 · A Question About Feeling > Pali: SN 38.7 · Vedanāpañhāsutta [¶43] “Reverend Sāriputta, they speak of this thing called ‘feeling’. What is feeling?” > Pali: “‘Vedanā, vedanā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vedanā”ti? [¶44] “Reverend, there are three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings.” > Pali: “Tisso imāvuso, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, āvuso, tisso vedanā”ti. [¶45] “But reverend, is there a path and a practice for completely understanding these three feelings?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā, etāsaṁ tissannaṁ vedanānaṁ pariññāyā”ti? [¶46] “There is.” … > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṁ tissannaṁ vedanānaṁ pariññāyā”ti. [¶47] > Pali: “Katamo panāvuso, maggo katamā paṭipadā, etāsaṁ tissannaṁ vedanānaṁ pariññāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṁ tissannaṁ vedanānaṁ pariññāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etāsaṁ tissannaṁ vedanānaṁ pariññāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṁ tissannaṁ vedanānaṁ pariññāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶48] > Pali: Sattamaṁ. [¶49] SN 38.8 · A Question About Defilements > Pali: SN 38.8 · Āsavapañhāsutta [¶50] “Reverend Sāriputta, they speak of this thing called ‘defilement’. What is defilement?” > Pali: “‘Āsavo, āsavo’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, āsavo”ti? [¶51] “Reverend, there are three defilements. The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements.” > Pali: “Tayo me, āvuso, āsavā. Kāmāsavo, bhavāsavo, avijjāsavo— ime kho, āvuso, tayo āsavā”ti. [¶52] “But, reverend, is there a path and a practice for completely understanding these three defilements?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā etesaṁ āsavānaṁ pahānāyā”ti? [¶53] “There is.” … > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā etesaṁ āsavānaṁ pahānāyā”ti. [¶54] > Pali: “Katamo panāvuso, maggo katamā paṭipadā etesaṁ āsavānaṁ pahānāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etesaṁ āsavānaṁ pahānāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ āsavānaṁ pahānāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ āsavānaṁ pahānāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶55] > Pali: Aṭṭhamaṁ. [¶56] SN 38.9 · A Question About Ignorance > Pali: SN 38.9 · Avijjāpañhāsutta [¶57] “Reverend Sāriputta, they speak of this thing called ‘ignorance’. What is ignorance?” > Pali: “‘Avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā”ti? [¶58] “Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance.” > Pali: “Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ— ayaṁ vuccatāvuso, avijjā”ti. [¶59] “But, reverend, is there a path and a practice for giving up that ignorance?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā”ti? [¶60] “There is.” … > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā”ti. [¶61] > Pali: “Katamo panāvuso, maggo katamā paṭipadā, etissā avijjāya pahānāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etissā avijjāya pahānāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etissā avijjāya pahānāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etissā avijjāya pahānāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶62] > Pali: Navamaṁ. [¶63] SN 38.10 · A Question About Craving > Pali: SN 38.10 · Taṇhāpañhāsutta [¶64] “Reverend Sāriputta, they speak of this thing called ‘craving’. What is craving?” > Pali: “‘Taṇhā, taṇhā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, taṇhā”ti? [¶65] “Reverend, there are these three cravings. Craving for sensual pleasures, craving for continued existence, and craving for nonexistence. These are the three cravings.” > Pali: “Tisso imā, āvuso, taṇhā. Kāmataṇhā, bhavataṇhā, vibhavataṇhā— imā kho, āvuso, tisso taṇhā”ti. [¶66] “But, reverend, is there a path and a practice for completely understanding these cravings?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā, etāsaṁ taṇhānaṁ pahānāyā”ti? [¶67] “There is.” … > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṁ taṇhānaṁ pahānāyā”ti. [¶68] > Pali: “Katamo panāvuso, maggo katamā paṭipadā, etāsaṁ taṇhānaṁ pahānāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṁ taṇhānaṁ pahānāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etāsaṁ taṇhānaṁ pahānāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṁ taṇhānaṁ pahānāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶69] > Pali: Dasamaṁ. [¶70] SN 38.11 · A Question About Floods > Pali: SN 38.11 · Oghapañhāsutta [¶71] “Reverend Sāriputta, they speak of this thing called ‘a flood’. What is a flood?” > Pali: “‘Ogho, ogho’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, ogho”ti? [¶72] “Reverend, there are these four floods. The floods of sensuality, desire to be reborn, views, and ignorance. These are the four floods.” > Pali: “Cattārome, āvuso, oghā. Kāmogho, bhavogho, diṭṭhogho, avijjogho— ime kho, āvuso, cattāro oghā”ti. [¶73] “But, reverend, is there a path and a practice for completely understanding these floods?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā, etesaṁ oghānaṁ pahānāyā”ti? [¶74] “There is.” … > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā, etesaṁ oghānaṁ pahānāyā”ti. [¶75] > Pali: “Katamo panāvuso, maggo katamā paṭipadā, etesaṁ oghānaṁ pahānāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṁ oghānaṁ pahānāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ oghānaṁ pahānāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ oghānaṁ pahānāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶76] > Pali: Ekādasamaṁ. [¶77] SN 38.12 · A Question About Grasping > Pali: SN 38.12 · Upādānapañhāsutta [¶78] “Reverend Sāriputta, they speak of this thing called ‘grasping’. What is grasping?” > Pali: “‘Upādānaṁ, upādānan’ti, āvuso sāriputta, vuccati. Katamaṁ nu kho, āvuso, upādānan”ti? [¶79] “Reverend, there are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. These are the four kinds of grasping.” > Pali: “Cattārimāni, āvuso, upādānāni. Kāmupādānaṁ, diṭṭhupādānaṁ sīlabbatupādānaṁ, attavādupādānaṁ— imāni kho, āvuso, cattāri upādānānī”ti. [¶80] “But, reverend, is there a path and a practice for completely understanding these four kinds of grasping?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti? [¶81] “There is.” … > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti. [¶82] > Pali: “Katamo panāvuso, maggo katamā paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṁ upādānānaṁ pahānāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ upādānānaṁ pahānāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ upādānānaṁ pahānāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶83] > Pali: Dvādasamaṁ. [¶84] SN 38.13 · A Question About States of Existence > Pali: SN 38.13 · Bhavapañhāsutta [¶85] “Reverend Sāriputta, they speak of this thing called ‘continued existence’. What is continued existence?” > Pali: “‘Bhavo, bhavo’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, bhavo”ti? [¶86] “Reverend, there are these three states of continued existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. These are the three states of continued existence.” > Pali: “Tayome, āvuso, bhavā. Kāmabhavo, rūpabhavo, arūpabhavo— ime kho, āvuso, tayo bhavā”ti. [¶87] “But, reverend, is there a path and a practice for completely understanding these three states of existence?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti? [¶88] “There is.” … > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti. [¶89] > Pali: “Katamo, panāvuso, maggo katamā paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṁ bhavānaṁ pariññāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etesaṁ bhavānaṁ pariññāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṁ bhavānaṁ pariññāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶90] > Pali: Terasamaṁ. [¶91] SN 38.14 · A Question About Suffering > Pali: SN 38.14 · Dukkhapañhāsutta [¶92] “Reverend Sāriputta, they speak of this thing called ‘suffering’. What is suffering?” > Pali: “‘Dukkhaṁ, dukkhan’ti, āvuso sāriputta, vuccati. Katamaṁ nu kho, āvuso, dukkhan”ti? [¶93] “Reverend, there are these three forms of suffering. The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing. These are the three forms of suffering.” > Pali: “Tisso imā, āvuso, dukkhatā. Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā— imā kho, āvuso, tisso dukkhatā”ti. [¶94] “But, reverend, is there a path and a practice for completely understanding these forms of suffering?” > Pali: “Atthi panāvuso maggo atthi paṭipadā, etāsaṁ dukkhatānaṁ pariññāyā”ti? [¶95] “There is.” … > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṁ dukkhatānaṁ pariññāyā”ti. [¶96] > Pali: “Katamo panāvuso, maggo katamā paṭipadā, etāsaṁ dukkhatānaṁ pariññāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṁ dukkhatānaṁ pariññāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etāsaṁ dukkhatānaṁ pariññāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṁ dukkhatānaṁ pariññāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶97] > Pali: Cuddasamaṁ. [¶98] SN 38.15 · A Question About Substantial Reality > Pali: SN 38.15 · Sakkāyapañhāsutta [¶99] “Reverend Sāriputta, they speak of this thing called ‘substantial reality’. What is substantial reality?” > Pali: “‘Sakkāyo, sakkāyo’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, sakkāyo”ti? [¶100] “Reverend, the Buddha said that these five grasping aggregates are substantial reality. That is, form, feeling, perception, choices, and consciousness. The Buddha said that these five grasping aggregates are substantial reality.” > Pali: “Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṁ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti. [¶101] “But, reverend, is there a path and a practice for completely understanding this substantial reality?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti? [¶102] “There is.” … > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti. [¶103] > Pali: “Katamo panāvuso, maggo katamā paṭipadā, etassa sakkāyassa pariññāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa sakkāyassa pariññāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa sakkāyassa pariññāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa sakkāyassa pariññāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶104] > Pali: Pannarasamaṁ. [¶105] SN 38.16 · A Question About What’s Hard to Do > Pali: SN 38.16 · Dukkarapañhāsutta [¶106] “Reverend Sāriputta, in this teaching and training, what is hard to do?” > Pali: “Kiṁ nu kho, āvuso sāriputta, imasmiṁ dhammavinaye dukkaran”ti? [¶107] “Going forth, reverend, is hard to do in this teaching and training.” > Pali: “Pabbajjā kho, āvuso, imasmiṁ dhammavinaye dukkarā”ti. [¶108] “But what’s hard to do for someone who has gone forth?” > Pali: “Pabbajitena panāvuso, kiṁ dukkaran”ti? [¶109] “When you’ve gone forth it’s hard to be satisfied.” > Pali: “Pabbajitena kho, āvuso, abhirati dukkarā”ti. [¶110] “But what’s hard to do for someone who is satisfied?” > Pali: “Abhiratena panāvuso, kiṁ dukkaran”ti? [¶111] “When you’re satisfied, it’s hard to practice in line with the teaching.” > Pali: “Abhiratena kho, āvuso, dhammānudhammappaṭipatti dukkarā”ti. [¶112] “But if a mendicant practices in line with the teaching, will it take them long to become a perfected one?” > Pali: “Kīvaciraṁ panāvuso, dhammānudhammappaṭipanno bhikkhu arahaṁ assā”ti? [¶113] “Not long, reverend.” > Pali: “Naciraṁ, āvuso”ti. [¶114] > Pali: Soḷasamaṁ. [¶115] The Linked Discourses with Jambukhādaka are complete. > Pali: Jambukhādakasaṁyuttaṁ samattaṁ. [¶116] > Pali: Tassuddānaṁ [¶117] > Pali: Nibbānaṁ arahattañca, dhammavādī kimatthiyaṁ; Assāso paramassāso, vedanā āsavāvijjā; Taṇhā oghā upādānaṁ, bhavo dukkhañca sakkāyo. Imasmiṁ dhammavinaye dukkaranti. ## 31. With Sāmaṇḍaka · SN 39.1–15–39.16 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/31/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/31/#p-N [¶0] SN 39.1–15 · With Sāmaṇḍaka on Extinguishment > Pali: SN 39.1–15 · Sāmaṇḍakasutta [¶1] At one time Venerable Sāriputta was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges River. Then the wanderer Sāmaṇḍaka went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: > Pali: Ekaṁ samayaṁ āyasmā sāriputto vajjīsu viharati ukkacelāyaṁ gaṅgāya nadiyā tīre. Atha kho sāmaṇḍako paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sāmaṇḍako paribbājako āyasmantaṁ sāriputtaṁ etadavoca: [¶2] “Reverend Sāriputta, they speak of this thing called ‘extinguishment’. What is extinguishment?” > Pali: “‘Nibbānaṁ, nibbānan’ti, āvuso sāriputta, vuccati. Katamaṁ nu kho, āvuso, nibbānan”ti? [¶3] “Reverend, the ending of greed, hate, and delusion is called extinguishment.” > Pali: “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati nibbānan”ti. [¶4] “But, reverend, is there a path and a practice for realizing this extinguishment?” > Pali: “Atthi panāvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā”ti? [¶5] “There is, reverend.” > Pali: “Atthi kho, āvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā”ti. [¶6] “Well, what is it?” > Pali: “Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā”ti? [¶7] “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 the path, the practice, for realizing this extinguishment.” > Pali: “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa nibbānassa sacchikiriyāya, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa nibbānassa sacchikiriyāyā”ti. [¶8] “Reverend, this is a fine path, a fine practice, for realizing this extinguishment. Just this much is enough for diligence.” > Pali: “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa nibbānassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā”ti. [¶9] > Pali: Paṭhamaṁ. [¶10] (Tell in full as the Linked Discourses with Jambukhādaka.) > Pali: (Yathā jambukhādakasaṁyuttaṁ, tathā vitthāretabbaṁ.) [¶11] SN 39.16 · Hard to Do > Pali: SN 39.16 · Dukkarasutta [¶12] “Reverend Sāriputta, in this teaching and training, what is hard to do?” > Pali: “Kiṁ nu kho, āvuso sāriputta, imasmiṁ dhammavinaye dukkaran”ti? [¶13] “Going forth, reverend, is hard to do in this teaching and training.” > Pali: “Pabbajjā kho, āvuso, imasmiṁ dhammavinaye dukkarā”ti. [¶14] “But what’s hard to do for someone who has gone forth?” > Pali: “Pabbajitena panāvuso, kiṁ dukkaran”ti? [¶15] “When you’ve gone forth it’s hard to be satisfied.” > Pali: “Pabbajitena kho, āvuso, abhirati dukkarā”ti. [¶16] “But what’s hard to do for someone who is satisfied?” > Pali: “Abhiratena panāvuso, kiṁ dukkaran”ti? [¶17] “When you’re satisfied, it’s hard to practice in line with the teaching.” > Pali: “Abhiratena kho, āvuso, dhammānudhammappaṭipatti dukkarā”ti. [¶18] “But if a mendicant practices in line with the teaching, will it take them long to become a perfected one?” > Pali: “Kīvaciraṁ panāvuso, dhammānudhammappaṭipanno bhikkhu arahaṁ assā”ti? [¶19] “Not long, reverend.” > Pali: “Naciraṁ, āvuso”ti. [¶20] > Pali: Soḷasamaṁ. [¶21] > Pali: (Purimakasadisaṁ uddānaṁ.) [¶22] The Linked Discourses with Sāmaṇḍaka are complete. > Pali: Sāmaṇḍakasaṁyuttaṁ samattaṁ. ## 32. By Moggallāna · SN 40.1–40.11 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/32/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/32/#p-N [¶0] SN 40.1 · A Question About the First Absorption > Pali: SN 40.1 · Paṭhamajhānapañhāsutta [¶1] At one time Venerable Mahāmoggallāna was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!” > Pali: Ekaṁ samayaṁ āyasmā mahāmoggallāno sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: “āvuso bhikkhave”ti. [¶2] “Reverend,” they replied. Venerable Mahāmoggallāna said this: > Pali: “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. Āyasmā mahāmoggallāno etadavoca: [¶3] “Just now, reverends, as I was in private retreat this thought came to mind: ‘They speak of this thing called the “first absorption”. What is the first absorption?’ It occurred to me: ‘It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is called the first absorption.’ > Pali: “Idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘paṭhamaṁ jhānaṁ, paṭhamaṁ jhānan’ti vuccati. Katamaṁ nu kho paṭhamaṁ jhānanti? Tassa mayhaṁ, āvuso, etadahosi: ‘idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Idaṁ vuccati paṭhamaṁ jhānan’ti. [¶4] And so … I was entering and remaining in the first absorption. While I was in that meditation, perception and focus accompanied by sensual pleasures beset me. > Pali: So khvāhaṁ, āvuso, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. [¶5] Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the first absorption, brahmin! Settle your mind in the first absorption; unify your mind and immerse it in the first absorption.’ > Pali: Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna, moggallāna. Mā, brāhmaṇa, paṭhamaṁ jhānaṁ pamādo, paṭhame jhāne cittaṁ saṇṭhapehi, paṭhame jhāne cittaṁ ekodiṁ karohi, paṭhame jhāne cittaṁ samādahā’ti. [¶6] And so, after some time … I entered and remained in the first absorption. > Pali: So khvāhaṁ, āvuso, aparena samayena vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. [¶7] So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” > Pali: Yañhi taṁ, āvuso, sammā vadamāno vadeyya: ‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: ‘satthārānuggahito sāvako mahābhiññataṁ patto’”ti. [¶8] > Pali: Paṭhamaṁ. [¶9] SN 40.2 · A Question About the Second Absorption > Pali: SN 40.2 · Dutiyajhānapañhāsutta [¶10] “They speak of this thing called the ‘second absorption’. What is the second absorption? It occurred to me: ‘As the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is called the second absorption.’ > Pali: “‘Dutiyaṁ jhānaṁ, dutiyaṁ jhānan’ti vuccati. Katamaṁ nu kho dutiyaṁ jhānanti? Tassa mayhaṁ, āvuso, etadahosi: ‘idha bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Idaṁ vuccati dutiyaṁ jhānan’ti. [¶11] And so … I was entering and remaining in the second absorption. While I was in that meditation, perception and focus accompanied by placing the mind beset me. > Pali: So khvāhaṁ, āvuso, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. [¶12] Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the second absorption, brahmin! Settle your mind in the second absorption; unify your mind and immerse it in the second absorption.’ > Pali: Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna, moggallāna. Mā, brāhmaṇa, dutiyaṁ jhānaṁ pamādo, dutiye jhāne cittaṁ saṇṭhapehi, dutiye jhāne cittaṁ ekodiṁ karohi, dutiye jhāne cittaṁ samādahā’ti. [¶13] And so, after some time … I entered and remained in the second absorption. > Pali: So khvāhaṁ, āvuso, aparena samayena vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. [¶14] So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” > Pali: Yañhi taṁ, āvuso, sammā vadamāno vadeyya: ‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: ‘satthārānuggahito sāvako mahābhiññataṁ patto’”ti. [¶15] > Pali: Dutiyaṁ. [¶16] SN 40.3 · A Question About the Third Absorption > Pali: SN 40.3 · Tatiyajhānapañhāsutta [¶17] “They speak of this thing called the ‘third absorption’. What is the third absorption? It occurred to me: ‘With the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.” This is called the third absorption.’ > Pali: “‘Tatiyaṁ jhānaṁ, tatiyaṁ jhānan’ti vuccati. Katamaṁ nu kho tatiyaṁ jhānanti? Tassa mayhaṁ, āvuso, etadahosi— idha bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Idaṁ vuccati tatiyaṁ jhānanti. [¶18] And so … I was entering and remaining in the third absorption. While I was in that meditation, perception and focus accompanied by rapture beset me. > Pali: So khvāhaṁ, āvuso, pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi. Yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. [¶19] Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the third absorption, brahmin! Settle your mind in the third absorption; unify your mind and immerse it in the third absorption.’ > Pali: Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna, moggallāna. Mā, brāhmaṇa, tatiyaṁ jhānaṁ pamādo, tatiye jhāne cittaṁ saṇṭhapehi, tatiye jhāne cittaṁ ekodiṁ karohi, tatiye jhāne cittaṁ samādahā’ti. [¶20] And so, after some time … I entered and remained in the third absorption. So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” > Pali: So khvāhaṁ, āvuso, aparena samayena pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. Yañhi taṁ āvuso sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. [¶21] > Pali: Tatiyaṁ. [¶22] SN 40.4 · A Question About the Fourth Absorption > Pali: SN 40.4 · Catutthajhānapañhāsutta [¶23] “They speak of this thing called the ‘fourth absorption’. What is the fourth absorption? It occurred to me: ‘It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the fourth absorption.’ > Pali: “‘Catutthaṁ jhānaṁ, catutthaṁ jhānan’ti vuccati. Katamaṁ nu kho catutthaṁ jhānanti? Tassa mayhaṁ, āvuso, etadahosi: ‘idha bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Idaṁ vuccati catutthaṁ jhānan’ti. [¶24] And so … I was entering and remaining in the fourth absorption. While I was in that meditation, perception and focus accompanied by pleasure beset me. > Pali: So khvāhaṁ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, iminā vihārena viharato sukhasahagatā saññāmanasikārā samudācaranti. [¶25] Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the fourth absorption, brahmin! Settle your mind in the fourth absorption; unify your mind and immerse it in the fourth absorption.’ > Pali: Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna, moggallāna. Mā, brāhmaṇa, catutthaṁ jhānaṁ pamādo, catutthe jhāne cittaṁ saṇṭhapehi, catutthe jhāne cittaṁ ekodiṁ karohi, catutthe jhāne cittaṁ samādahā’ti. [¶26] And so, after some time … I entered and remained in the fourth absorption. > Pali: So khvāhaṁ, āvuso, aparena samayena sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. [¶27] So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” > Pali: Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. [¶28] > Pali: Catutthaṁ. [¶29] SN 40.5 · A Question About the Dimension of Infinite Space > Pali: SN 40.5 · Ākāsānañcāyatanapañhāsutta [¶30] “They speak of this thing called the ‘dimension of infinite space’. What is the dimension of infinite space? It occurred to me: ‘It’s when a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space. This is called the dimension of infinite space.’ > Pali: “‘Ākāsānañcāyatanaṁ, ākāsānañcāyatanan’ti vuccati. Katamaṁ nu kho ākāsānañcāyatananti? Tassa mayhaṁ, āvuso, etadahosi: ‘idha bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati. Idaṁ vuccati ākāsānañcāyatanan’ti. [¶31] And so … I was entering and remaining in the dimension of infinite space. While I was in that meditation, perception and focus accompanied by forms beset me. > Pali: So khvāhaṁ, āvuso, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. [¶32] Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of infinite space, brahmin! Settle your mind in the dimension of infinite space; unify your mind and immerse it in the dimension of infinite space.’ > Pali: Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna, moggallāna. Mā, brāhmaṇa, ākāsānañcāyatanaṁ pamādo, ākāsānañcāyatane cittaṁ saṇṭhapehi, ākāsānañcāyatane cittaṁ ekodiṁ karohi, ākāsānañcāyatane cittaṁ samādahā’ti. [¶33] And so, after some time … I entered and remained in the dimension of infinite space. > Pali: So khvāhaṁ, āvuso, aparena samayena sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihāsiṁ. [¶34] So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” > Pali: Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. [¶35] > Pali: Pañcamaṁ. [¶36] SN 40.6 · A Question About the Dimension of Infinite Consciousness > Pali: SN 40.6 · Viññāṇañcāyatanapañhāsutta [¶37] “They speak of this thing called the ‘dimension of infinite consciousness’. What is the dimension of infinite consciousness? It occurred to me: ‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness. This is called the dimension of infinite consciousness.’ > Pali: “‘Viññāṇañcāyatanaṁ, viññāṇañcāyatanan’ti vuccati. Katamaṁ nu kho viññāṇañcāyatananti? Tassa mayhaṁ, āvuso, etadahosi: ‘idha bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati. Idaṁ vuccati viññāṇañcāyatanan’ti. [¶38] And so … I was entering and remaining in the dimension of infinite consciousness. While I was in that meditation, perception and focus accompanied by the dimension of infinite space beset me. > Pali: So khvāhaṁ, āvuso, sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. [¶39] Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of infinite consciousness, brahmin! Settle your mind in the dimension of infinite consciousness; unify your mind and immerse it in the dimension of infinite consciousness.’ > Pali: Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna, moggallāna. Mā, brāhmaṇa, viññāṇañcāyatanaṁ pamādo, viññāṇañcāyatane cittaṁ saṇṭhapehi, viññāṇañcāyatane cittaṁ ekodiṁ karohi, viññāṇañcāyatane cittaṁ samādahā’ti. [¶40] And so, after some time … I entered and remained in the dimension of infinite consciousness. > Pali: So khvāhaṁ, āvuso, aparena samayena sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihāsiṁ. [¶41] So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” > Pali: Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. [¶42] > Pali: Chaṭṭhaṁ. [¶43] SN 40.7 · A Question About the Dimension of Nothingness > Pali: SN 40.7 · Ākiñcaññāyatanapañhāsutta [¶44] “They speak of this thing called the ‘dimension of nothingness’. What is the dimension of nothingness? It occurred to me: ‘It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enters and remains in the dimension of nothingness. This is called the dimension of nothingness.’ > Pali: “‘Ākiñcaññāyatanaṁ, ākiñcaññāyatanan’ti vuccati. Katamaṁ nu kho ākiñcaññāyatananti? Tassa mayhaṁ, āvuso, etadahosi: ‘idha bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. Idaṁ vuccati ākiñcaññāyatanan’ti. [¶45] And so … I was entering and remaining in the dimension of nothingness. While I was in that meditation, perception and focus accompanied by the dimension of infinite consciousness beset me. > Pali: So khvāhaṁ, āvuso, sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. [¶46] Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of nothingness, brahmin! Settle your mind in the dimension of nothingness; unify your mind and immerse it in the dimension of nothingness.’ > Pali: Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna, moggallāna. Mā, brāhmaṇa, ākiñcaññāyatanaṁ pamādo, ākiñcaññāyatane cittaṁ saṇṭhapehi, ākiñcaññāyatane cittaṁ ekodiṁ karohi, ākiñcaññāyatane cittaṁ samādahā’ti. [¶47] And so, after some time … I entered and remained in the dimension of nothingness. > Pali: So khvāhaṁ, āvuso, aparena samayena sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihāsiṁ. [¶48] So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” > Pali: Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. [¶49] > Pali: Sattamaṁ. [¶50] SN 40.8 · A Question About the Dimension of Neither Perception Nor Non-Perception > Pali: SN 40.8 · Nevasaññānāsaññāyatanapañhāsutta [¶51] “They speak of this thing called the ‘dimension of neither perception nor non-perception’. What is the dimension of neither perception nor non-perception? It occurred to me: ‘It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is called the dimension of neither perception nor non-perception.’ > Pali: “‘Nevasaññānāsaññāyatanaṁ, nevasaññānāsaññāyatanan’ti vuccati. Katamaṁ nu kho nevasaññānāsaññāyatananti? Tassa mayhaṁ, āvuso, etadahosi: ‘idha bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Idaṁ vuccati nevasaññānāsaññāyatanan’ti. [¶52] And so … I was entering and remaining in the dimension of neither perception nor non-perception. While I was in that meditation, perception and focus accompanied by the dimension of nothingness beset me. > Pali: So khvāhaṁ, āvuso, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. [¶53] Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the dimension of neither perception nor non-perception, brahmin! Settle your mind in the dimension of neither perception nor non-perception; unify your mind and immerse it in the dimension of neither perception nor non-perception.’ > Pali: Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna, moggallāna. Mā, brāhmaṇa, nevasaññānāsaññāyatanaṁ pamādo, nevasaññānāsaññāyatane cittaṁ saṇṭhapehi, nevasaññānāsaññāyatane cittaṁ ekodiṁ karohi, nevasaññānāsaññāyatane cittaṁ samādahā’ti. [¶54] And so, after some time … I entered and remained in the dimension of neither perception nor non-perception. > Pali: So khvāhaṁ, āvuso, aparena samayena sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihāsiṁ. [¶55] So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” > Pali: Yañhi taṁ, āvuso, sammā vadamāno vadeyya …pe… mahābhiññataṁ patto”ti. [¶56] > Pali: Aṭṭhamaṁ. [¶57] SN 40.9 · A Question About the Signless > Pali: SN 40.9 · Animittapañhāsutta [¶58] “They speak of this thing called the ‘signless immersion of the heart’. What is the signless immersion of the heart? It occurred to me: ‘It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. This is called the signless immersion of the heart.’ > Pali: “‘Animitto cetosamādhi, animitto cetosamādhī’ti vuccati. Katamo nu kho animitto cetosamādhīti? Tassa mayhaṁ, āvuso, etadahosi: ‘idha bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Ayaṁ vuccati animitto cetosamādhī’ti. [¶59] And so … I was entering and remaining in the signless immersion of the heart. While I was in that meditation, my consciousness followed after signs. > Pali: So khvāhaṁ, āvuso, sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharāmi. Tassa mayhaṁ, āvuso, iminā vihārena viharato nimittānusāri viññāṇaṁ hoti. [¶60] Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect the signless immersion of the heart, brahmin! Settle your mind in the signless immersion of the heart; unify your mind and immerse it in the signless immersion of the heart.’ > Pali: Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna, moggallāna. Mā, brāhmaṇa, animittaṁ cetosamādhiṁ pamādo, animitte cetosamādhismiṁ cittaṁ saṇṭhapehi, animitte cetosamādhismiṁ cittaṁ ekodiṁ karohi, animitte cetosamādhismiṁ cittaṁ samādahā’ti. [¶61] And so, after some time … I entered and remained in the signless immersion of the heart. > Pali: So khvāhaṁ, āvuso, aparena samayena sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja vihāsiṁ. [¶62] So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” > Pali: Yañhi taṁ, āvuso, sammā vadamāno vadeyya: ‘satthārānuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: ‘satthārānuggahito sāvako mahābhiññataṁ patto’”ti. [¶63] > Pali: Navamaṁ. [¶64] SN 40.11 · With Candana, Etc. > Pali: SN 40.11 · Candanasutta [¶65] Then the godling Candana … > Pali: Atha kho candano devaputto …pe…. [¶66] the godling Suyāma … > Pali: Atha kho suyāmo devaputto …pe…. [¶67] the godling Santusita … > Pali: Atha kho santusito devaputto …pe…. [¶68] the godling Sunimmita … > Pali: Atha kho sunimmito devaputto …pe…. [¶69] the godling Vasavatti … > Pali: Atha kho vasavatti devaputto …pe…. [¶70] (Tell in full as in the Discourse With Sakka.) > Pali: (Yathā sakkasuttaṁ tathā ime pañca peyyālā vitthāretabbā.) [¶71] > Pali: Ekādasamaṁ. [¶72] > Pali: Moggallānavaggo paṭhamo. [¶73] > Pali: Tassuddānaṁ [¶74] > Pali: Savitakkāvitakkañca, sukhena ca upekkhako; Ākāsañceva viññāṇaṁ, ākiñcaṁ nevasaññinā; Animitto ca sakko ca, candanekādasena cāti. [¶75] The Linked Discourses on Moggallāna are complete. > Pali: Moggallānasaṁyuttaṁ samattaṁ. ## 33. With Citta · SN 41.1–41.7 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/33/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/33/#p-N [¶0] SN 41.1 · The Fetter > Pali: SN 41.1 · Saṁyojanasutta [¶1] At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove. Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them: > Pali: Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: [¶2] “Reverends, the ‘fetter’ and the ‘things that tighten the fetters’: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” > Pali: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti? [¶3] Some senior mendicants answered like this: “Reverends, the ‘fetter’ and the ‘things that tighten the fetters’: these things differ in both meaning and phrasing.” > Pali: Tatrekaccehi therehi bhikkhūhi evaṁ byākataṁ hoti: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti. [¶4] But some senior mendicants answered like this: “Reverends, the ‘fetter’ and the ‘things that tighten the fetters’ mean the same thing; they differ only in the phrasing.” > Pali: Ekaccehi therehi bhikkhūhi evaṁ byākataṁ hoti: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti. [¶5] Now at that time the householder Citta had arrived at Migapathaka on some business. He heard about what those senior mendicants were discussing. > Pali: Tena kho pana samayena citto gahapati migapathakaṁ anuppatto hoti kenacideva karaṇīyena. Assosi kho citto gahapati sambahulānaṁ kira therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti? Tatrekaccehi therehi bhikkhūhi evaṁ byākataṁ: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti. Ekaccehi therehi bhikkhūhi evaṁ byākataṁ: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti. [¶6] So he went up to them, bowed, sat down to one side, and said to them, “Sirs, I heard that you were discussing whether the ‘fetter’ and the ‘things that tighten the fetters’ differ in both meaning and phrasing, or whether they mean the same thing, and differ only in the phrasing.” > Pali: Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: “sutaṁ metaṁ, bhante, sambahulānaṁ kira therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti? Ekaccehi therehi bhikkhūhi evaṁ byākataṁ: “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti. Ekaccehi therehi bhikkhūhi evaṁ byākataṁ “‘saṁyojanan’ti vā, āvuso, ‘saṁyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti. [¶7] “That’s right, householder.” > Pali: “Evaṁ, gahapatī”ti. [¶8] “Sirs, the ‘fetter’ and the ‘things that tighten the fetters’: these things differ in both meaning and phrasing. > Pali: “‘Saṁyojanan’ti vā, bhante, ‘saṁyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā ca. [¶9] Well then, sirs, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. > Pali: Tena hi, bhante, upamaṁ vo karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. [¶10] Suppose there was a black ox and a white ox yoked by a single harness or yoke. Would it be right to say that the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?” > Pali: Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṁyuttā assu. Yo nu kho evaṁ vadeyya: ‘kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, odāto balībaddo kāḷassa balībaddassa saṁyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti? [¶11] “No, householder. The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox. The yoke there is the single harness or yoke that they’re yoked by.” > Pali: “No hetaṁ, gahapati. Na kho, gahapati, kāḷo balībaddo odātassa balībaddassa saṁyojanaṁ, napi odāto balībaddo kāḷassa balībaddassa saṁyojanaṁ; yena kho te ekena dāmena vā yottena vā saṁyuttā taṁ tattha saṁyojanan”ti. [¶12] “In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye. The fetter there is the desire and greed that arises from the pair of them. > Pali: “Evameva kho, bhante, na cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. [¶13] The ear … nose … tongue … body … mind is not the fetter of ideas, nor are ideas the fetter of the mind. The fetter there is the desire and greed that arises from the pair of them.” > Pali: Na sotaṁ saddānaṁ … na ghānaṁ gandhānaṁ … na jivhā rasānaṁ … na kāyo phoṭṭhabbānaṁ saṁyojanaṁ, na phoṭṭhabbā kāyassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. Na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ; yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanan”ti. [¶14] “You’re fortunate, householder, so very fortunate, to traverse the Buddha’s deep teachings with the eye of wisdom.” > Pali: “Lābhā te, gahapati, suladdhaṁ te, gahapati, yassa te gambhīre buddhavacane paññācakkhu kamatī”ti. [¶15] > Pali: Paṭhamaṁ. [¶16] SN 41.2 · With Isidatta (1st) > Pali: SN 41.2 · Paṭhamaisidattasutta [¶17] At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove. > Pali: Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. [¶18] Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Sirs, would the senior monks please accept tomorrow’s meal from me?” > Pali: Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: “adhivāsentu me, bhante, therā svātanāya bhattan”ti. [¶19] They consented with silence. Knowing that the senior mendicants had consented, Citta rose from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving. > Pali: Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā pakkāmi. [¶20] Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out. > Pali: Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṁ tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu. [¶21] Then Citta went up to them, bowed, sat down to one side, and asked the senior venerable, “Honorable Senior, they speak of ‘the diversity of elements’. In what way did the Buddha speak of the diversity of elements?” > Pali: Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ theraṁ etadavoca: “‘dhātunānattaṁ, dhātunānattan’ti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṁ vuttaṁ bhagavatā”ti? [¶22] When he said this, the senior venerable kept silent. > Pali: Evaṁ vutte, āyasmā thero tuṇhī ahosi. [¶23] For a second time … > Pali: Dutiyampi kho citto gahapati āyasmantaṁ theraṁ etadavoca: “‘dhātunānattaṁ, dhātunānattan’ti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṁ vuttaṁ bhagavatā”ti? Dutiyampi kho āyasmā thero tuṇhī ahosi. [¶24] And for a third time, Citta asked him, “Honorable Senior, they speak of ‘the diversity of elements’. In what way did the Buddha speak of the diversity of elements?” > Pali: Tatiyampi kho citto gahapati āyasmantaṁ theraṁ etadavoca: “‘dhātunānattaṁ, dhātunānattan’ti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṁ vuttaṁ bhagavatā”ti? [¶25] And a second time and a third time the senior venerable kept silent. > Pali: Tatiyampi kho āyasmā thero tuṇhī ahosi. [¶26] Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the senior venerable, “Honorable Senior, may I answer Citta’s question?” > Pali: Tena kho pana samayena āyasmā isidatto tasmiṁ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṁ theraṁ etadavoca: “byākaromahaṁ, bhante thera, cittassa gahapatino etaṁ pañhan”ti? [¶27] “Answer it, Reverend Isidatta.” > Pali: “Byākarohi tvaṁ, āvuso isidatta, cittassa gahapatino etaṁ pañhan”ti. [¶28] “Householder, is this your question: ‘They speak of “the diversity of elements”. In what way did the Buddha speak of the diversity of elements?’” > Pali: “Evañhi tvaṁ, gahapati, pucchasi: ‘dhātunānattaṁ, dhātunānattanti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṁ, vuttaṁ bhagavatā’”ti? [¶29] “Yes, sir.” > Pali: “Evaṁ, bhante”. [¶30] “This is the diversity of elements spoken of by the Buddha. > Pali: “Idaṁ kho, gahapati, dhātunānattaṁ vuttaṁ bhagavatā— [¶31] The eye element, the sights element, the eye consciousness element … > Pali: cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu …pe… [¶32] The mind element, the idea element, the mind consciousness element. > Pali: manodhātu, dhammadhātu, manoviññāṇadhātu. [¶33] This is how the Buddha spoke of the diversity of elements.” > Pali: Ettāvatā kho, gahapati, dhātunānattaṁ vuttaṁ bhagavatā”ti. [¶34] Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with delicious fresh and cooked foods. When the senior mendicants had eaten and washed their hands and bowls, they rose from their seats and left. > Pali: Atha kho citto gahapati āyasmato isidattassa bhāsitaṁ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṁsu. [¶35] Then the senior venerable said to Venerable Isidatta, “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t. So when a similar question comes up, you should also answer it as you feel inspired.” > Pali: Atha kho āyasmā thero āyasmantaṁ isidattaṁ etadavoca: “sādhu kho taṁ, āvuso isidatta, eso pañho paṭibhāsi, neso pañho maṁ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā”ti. [¶36] > Pali: Dutiyaṁ. [¶37] SN 41.3 · With Isidatta (2nd) > Pali: SN 41.3 · Dutiyaisidattasutta [¶38] At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove. > Pali: Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. [¶39] Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Sirs, would the senior monks please accept tomorrow’s meal from me?” > Pali: Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: “adhivāsentu me, bhante, therā svātanāya bhattan”ti. [¶40] They consented with silence. Then, knowing that the senior mendicants had consented, Citta rose from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving. > Pali: Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā pakkāmi. [¶41] Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out. > Pali: Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṁ tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu. [¶42] So he went up to them, bowed, sat down to one side, and said to the senior venerable: > Pali: Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ theraṁ etadavoca: [¶43] “Honorable Senior, there are many different views that arise in the world. For example: 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. And also the sixty-two misconceptions spoken of in ‘The Divine Net’. When what exists do these views come to be? When what doesn’t exist do these views not come to be?” > Pali: “yā imā, bhante thera, anekavihitā diṭṭhiyo 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 maraṇā’ti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti? [¶44] When he said this, the senior venerable kept silent. > Pali: Evaṁ vutte, āyasmā thero tuṇhī ahosi. [¶45] For a second time … > Pali: Dutiyampi kho citto gahapati …pe… [¶46] And for a third time, Citta said to him: > Pali: tatiyampi kho citto gahapati āyasmantaṁ theraṁ etadavoca: [¶47] “Honorable Senior, there are many different views that arise in the world. … When what exists do these views come to be? When what doesn’t exist do these views not come to be?” > Pali: “yā imā, bhante thera, anekavihitā diṭṭhiyo 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. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī”ti? [¶48] And a second time and a third time the senior venerable kept silent. > Pali: Tatiyampi kho āyasmā thero tuṇhī ahosi. [¶49] Now at that time Venerable Isidatta was the most junior mendicant in that Saṅgha. He said to the senior venerable, “Honorable Senior, may I answer Citta’s question?” > Pali: Tena kho pana samayena āyasmā isidatto tasmiṁ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṁ theraṁ etadavoca: “byākaromahaṁ, bhante thera, cittassa gahapatino etaṁ pañhan”ti? [¶50] “Answer it, Reverend Isidatta.” > Pali: “Byākarohi tvaṁ, āvuso isidatta, cittassa gahapatino etaṁ pañhan”ti. [¶51] “Householder, is this your question: ‘There are many different views that arise in the world … When what exists do these views come to be? When what doesn’t exist do these views not come to be?’” “Yes, sir.” > Pali: “Evañhi tvaṁ, gahapati, pucchasi: ‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti— sassato lokoti vā …pe…; imā nu kho, bhante, diṭṭhiyo kismiṁ sati honti, kismiṁ asati na hontī’”ti? “Evaṁ, bhante”. [¶52] “Householder, there are many different views that arise in the world. For example: 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. And also the sixty-two misconceptions spoken of in ‘The Divine Net’. > Pali: “Yā imā, gahapati, anekavihitā diṭṭhiyo 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. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; [¶53] These views come to be when substantialist view exists. When substantialist view does not exist they do not come to be.” > Pali: imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’”ti. [¶54] “But sir, how does substantialist view come about?” > Pali: “Kathaṁ pana, bhante, sakkāyadiṭṭhi hotī”ti? [¶55] “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: “Idha, gahapati, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto [¶56] 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 attato samanupassati …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. [¶57] That’s how substantialist view comes about.” > Pali: Evaṁ kho, gahapati, sakkāyadiṭṭhi hotī”ti. [¶58] “But sir, how does substantialist view not come about?” > Pali: “Kathaṁ pana, bhante, sakkāyadiṭṭhi na hotī”ti? [¶59] “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: “Idha, gahapati, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto [¶60] 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: 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. [¶61] That’s how substantialist view does not come about.” > Pali: Evaṁ kho, gahapati, sakkāyadiṭṭhi na hotī”ti. [¶62] “Sir, where has Master Isidatta come from?” > Pali: “Kuto, bhante, ayyo isidatto āgacchatī”ti? [¶63] “I come from Avanti, householder.” > Pali: “Avantiyā kho, gahapati, āgacchāmī”ti. [¶64] “Sir, there’s a friend of mine named Isidatta who I’ve never met. He’s gone forth from a good family in Avanti. Have you met him?” > Pali: “Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṁ adiṭṭhasahāyo pabbajito? Diṭṭho so āyasmatā”ti? [¶65] “Yes, householder.” > Pali: “Evaṁ, gahapatī”ti. [¶66] “Sir, where is that venerable now staying?” When he said this, Isidatta kept silent. > Pali: “Kahaṁ nu kho so, bhante, āyasmā etarahi viharatī”ti? Evaṁ vutte, āyasmā isidatto tuṇhī ahosi. [¶67] “Sir, are you that Isidatta?” > Pali: “Ayyo no, bhante, isidatto”ti? [¶68] “Yes, householder.” > Pali: “Evaṁ, gahapatī”ti. [¶69] “Sir, I hope Master Isidatta is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I’ll make sure that Master Isidatta is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.” > Pali: “Abhiramatu, bhante, ayyo isidatto macchikāsaṇḍe. Ramaṇīyaṁ ambāṭakavanaṁ. Ahaṁ ayyassa isidattassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. [¶70] “That’s nice of you to say, householder.” > Pali: “Kalyāṇaṁ vuccati, gahapatī”ti. [¶71] Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior mendicants with his own hands with delicious fresh and cooked foods. When the senior mendicants had eaten and washed their hands and bowls, they rose from their seats and left. > Pali: Atha kho citto gahapati āyasmato isidattassa bhāsitaṁ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṁsu. [¶72] Then the senior venerable said to Venerable Isidatta, “Isidatta, it’s good that you felt inspired to answer that question, because I didn’t. So when a similar question comes up, you should also answer it as you feel inspired.” > Pali: Atha kho āyasmā thero āyasmantaṁ isidattaṁ etadavoca: “sādhu kho taṁ, āvuso isidatta, eso pañho paṭibhāsi. Neso pañho maṁ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā”ti. [¶73] But Isidatta set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return. > Pali: Atha kho āyasmā isidatto senāsanaṁ saṁsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṁ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi, na puna paccāgacchīti. [¶74] > Pali: Tatiyaṁ. [¶75] SN 41.4 · Mahaka’s Demonstration > Pali: SN 41.4 · Mahakapāṭihāriyasutta [¶76] At one time several senior mendicants were staying near Macchikāsaṇḍa in the Wild Mango Grove. > Pali: Ekaṁ samayaṁ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. [¶77] Then Citta the householder went up to them, bowed, sat down to one side, and said to them, “Sirs, would the senior monks please accept tomorrow’s meal from me in my milkshed?” > Pali: Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati there bhikkhū etadavoca: “adhivāsentu me, bhante, therā svātanāya gokule bhattan”ti. [¶78] They consented with silence. Then, knowing that the senior mendicants had consented, Citta rose from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving. > Pali: Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā pakkāmi. [¶79] Then when the night had passed, the senior mendicants robed up in the morning and, taking their bowls and robes, went to Citta’s milkshed, and sat down on the seats spread out. > Pali: Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatino gokulaṁ tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu. [¶80] Then Citta served and satisfied the senior mendicants with his own hands with delicious milk-rice made with ghee. When the senior mendicants had eaten and washed their hands and bowls, they rose from their seats and left. Citta instructed that the leftovers of the food be distributed, then followed behind the senior mendicants. > Pali: Atha kho citto gahapati there bhikkhū paṇītena sappipāyāsena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṁsu. Cittopi kho gahapati “sesakaṁ vissajjethā”ti vatvā there bhikkhū piṭṭhito piṭṭhito anubandhi. [¶81] Now at that time it was boiling hot. And those senior mendicants walked along as if their bodies were melting, as happens after a meal. > Pali: Tena kho pana samayena uṇhaṁ hoti kuthitaṁ; te ca therā bhikkhū paveliyamānena maññe kāyena gacchanti, yathā taṁ bhojanaṁ bhuttāvino. [¶82] Now at that time Venerable Mahaka was the most junior mendicant in that Saṅgha. Then Venerable Mahaka said to the senior venerable, “Wouldn’t it be nice, Honorable Senior, if a cool wind blew, a cloud canopy formed, and a gentle rain drizzled down?” > Pali: Tena kho pana samayena āyasmā mahako tasmiṁ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā mahako āyasmantaṁ theraṁ etadavoca: “sādhu khvassa, bhante thera, sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṁ phusāyeyyā”ti. [¶83] “It would indeed be nice, Reverend Mahaka.” Then Mahaka used his psychic power to will that a cool wind would blow, a cloud canopy would form, and a gentle rain would drizzle down. > Pali: “Sādhu khvassa, āvuso mahaka, yaṁ sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṁ phusāyeyyā”ti. Atha kho āyasmā mahako tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhari yathā sītako ca vāto vāyi, abbhasampilāpo ca assa, devo ca ekamekaṁ phusi. [¶84] Then Citta thought, “The most junior mendicant in this Saṅgha has such psychic power!” > Pali: Atha kho cittassa gahapatino etadahosi: “yo kho imasmiṁ bhikkhusaṅghe sabbanavako bhikkhu tassāyaṁ evarūpo iddhānubhāvo”ti. [¶85] When they reached the monastery, Mahaka said to the senior venerable, “Honorable Senior, is that sufficient?” > Pali: Atha kho āyasmā mahako ārāmaṁ sampāpuṇitvā āyasmantaṁ theraṁ etadavoca: “alamettāvatā, bhante therā”ti? [¶86] “That’s sufficient, Reverend Mahaka, you’ve done enough and offered enough.” Then the senior mendicants entered their dwellings, and Mahaka entered his own dwelling. > Pali: “Alamettāvatā, āvuso mahaka. Katamettāvatā, āvuso mahaka. Pūjitamettāvatā, āvuso mahakā”ti. Atha kho therā bhikkhū yathāvihāraṁ agamaṁsu. Āyasmāpi mahako sakaṁ vihāraṁ agamāsi. [¶87] Then Citta went up to Mahaka, bowed, sat down to one side, and said to him, “Sir, please show me a superhuman demonstration of psychic power.” > Pali: Atha kho citto gahapati yenāyasmā mahako tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahakaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ mahakaṁ etadavoca: “sādhu me, bhante, ayyo mahako uttari manussadhammaṁ iddhipāṭihāriyaṁ dassetū”ti. [¶88] “Well, then, householder, place your upper robe on the porch and spread a handful of grass on it.” > Pali: “Tena hi tvaṁ, gahapati, ālinde uttarāsaṅgaṁ paññapetvā tiṇakalāpaṁ okāsehī”ti. [¶89] “Yes, sir,” replied Citta, and did as he was asked. > Pali: “Evaṁ, bhante”ti kho citto gahapati āyasmato mahakassa paṭissutvā ālinde uttarāsaṅgaṁ paññapetvā tiṇakalāpaṁ okāsesi. [¶90] Mahaka entered his dwelling and latched the door. Then he used his psychic power to will that a flame shoot out through the keyhole and the chink in the door-panel, and it burned up the grass but not the upper robe. Then Citta shook out his upper robe and stood to one side, shocked and awestruck. > Pali: Atha kho āyasmā mahako vihāraṁ pavisitvā sūcighaṭikaṁ datvā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhari yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṁ na jhāpesi. Atha kho citto gahapati uttarāsaṅgaṁ papphoṭetvā saṁviggo lomahaṭṭhajāto ekamantaṁ aṭṭhāsi. [¶91] Mahaka left his dwelling and said to Citta, “Is that sufficient, householder?” > Pali: Atha kho āyasmā mahako vihārā nikkhamitvā cittaṁ gahapatiṁ etadavoca: “alamettāvatā, gahapatī”ti? [¶92] “That’s sufficient, sir, you’ve done enough and offered enough. I hope Master Mahaka is happy here in Macchikāsaṇḍa, for the Wild Mango Grove is lovely. I’ll make sure that Master Mahaka is provided with robes, almsfood, lodgings, and medicines and supplies for the sick.” > Pali: “Alamettāvatā, bhante mahaka. Katamettāvatā, bhante, mahaka. Pūjitamettāvatā, bhante mahaka. Abhiramatu, bhante, ayyo mahako macchikāsaṇḍe. Ramaṇīyaṁ ambāṭakavanaṁ. Ahaṁ ayyassa mahakassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. [¶93] “That’s nice of you to say, householder.” > Pali: “Kalyāṇaṁ vuccati, gahapatī”ti. [¶94] But Mahaka set his lodgings in order and, taking his bowl and robe, left Macchikāsaṇḍa, never to return. > Pali: Atha kho āyasmā mahako senāsanaṁ saṁsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṁ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi; na puna paccāgacchīti. [¶95] > Pali: Catutthaṁ. [¶96] SN 41.5 · With Kāmabhū (1st) > Pali: SN 41.5 · Paṭhamakāmabhūsutta [¶97] At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove. > Pali: Ekaṁ samayaṁ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. [¶98] Then Citta the householder went up to Venerable Kāmabhū, bowed, and sat down to one side. Kāmabhū said to him, “Householder, there is this saying: > Pali: Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā āyasmantaṁ kāmabhuṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā kāmabhū etadavoca: “Vuttamidaṁ, gahapati: [¶99] ‘With faultless parts and white canopy, the one-spoked chariot rolls on. See it come, untroubled, with stream cut, unbound.’ > Pali: ‘Nelaṅgo setapacchādo, ekāro vattatī ratho; Anīghaṁ passa āyantaṁ, chinnasotaṁ abandhanan’ti. [¶100] How should we see the detailed meaning of this brief statement?” > Pali: Imassa nu kho, gahapati, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? [¶101] “Sir, was this spoken by the Buddha?” > Pali: “Kiṁ nu kho etaṁ, bhante, bhagavatā bhāsitan”ti? [¶102] “Yes, householder.” > Pali: “Evaṁ, gahapatī”ti. [¶103] “Well then, sir, please wait a while as I consider the meaning of this.” Then after staying silent for a while, Citta said to Kāmabhū: > Pali: “Tena hi, bhante, muhuttaṁ āgamehi yāvassa atthaṁ pekkhāmī”ti. Atha kho citto gahapati muhuttaṁ tuṇhī hutvā āyasmantaṁ kāmabhuṁ etadavoca: [¶104] “Sir, ‘faultless parts’ is a term for ethics. > Pali: “‘Nelaṅgan’ti kho, bhante, sīlānametaṁ adhivacanaṁ. [¶105] ‘White canopy’ is a term for freedom. > Pali: ‘Setapacchādo’ti kho, bhante, vimuttiyā etaṁ adhivacanaṁ. [¶106] ‘One spoke’ is a term for mindfulness. > Pali: ‘Ekāro’ti kho, bhante, satiyā etaṁ adhivacanaṁ. [¶107] ‘Rolls on’ is a term for going forward and coming back. > Pali: ‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṁ adhivacanaṁ. [¶108] ‘Chariot’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. > Pali: ‘Ratho’ti kho, bhante, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. [¶109] Greed, hate, and delusion are troubles. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. That’s why a mendicant who has ended the defilements is called ‘untroubled’. > Pali: Rāgo kho, bhante, nīgho, doso nīgho, moho nīgho. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘anīgho’ti vuccati. [¶110] ‘The one who comes’ is a term for the perfected one. > Pali: ‘Āyantan’ti kho, bhante, arahato etaṁ adhivacanaṁ. [¶111] ‘Stream’ is a term for craving. A mendicant who has ended the defilements has given this up, cut it off at the root, made it like a palm stump, and obliterated it, so it’s unable to arise in the future. That’s why a mendicant who has ended the defilements is said to have ‘cut the stream’. > Pali: ‘Soto’ti kho, bhante, taṇhāyetaṁ adhivacanaṁ. Sā khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘chinnasoto’ti vuccati. [¶112] Greed, hate, and delusion are bonds. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. That’s why a mendicant who has ended the defilements is called ‘unbound’. > Pali: Rāgo kho, bhante, bandhanaṁ, doso bandhanaṁ, moho bandhanaṁ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘abandhano’ti vuccati. [¶113] So, sir, that’s how I understand the detailed meaning of what the Buddha said in brief: > Pali: Iti kho, bhante, yaṁ taṁ bhagavatā vuttaṁ: [¶114] ‘With faultless parts and white canopy, the one-spoked chariot rolls on. See it come, untroubled, with stream cut, unbound.’” > Pali: ‘Nelaṅgo setapacchādo, ekāro vattatī ratho; Anīghaṁ passa āyantaṁ, chinnasotaṁ abandhanan’ti. [¶115] > Pali: Imassa kho, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. [¶116] “You’re fortunate, householder, so very fortunate, to traverse the Buddha’s deep teachings with the eye of wisdom.” > Pali: “Lābhā te, gahapati, suladdhaṁ te, gahapati. Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti. [¶117] > Pali: Pañcamaṁ. [¶118] SN 41.6 · With Kāmabhū (2nd) > Pali: SN 41.6 · Dutiyakāmabhūsutta [¶119] At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Kāmabhū, sat down to one side, and said to him: > Pali: Ekaṁ samayaṁ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati āyasmantaṁ kāmabhuṁ etadavoca: [¶120] “Sir, how many processes are there?” > Pali: “kati nu kho, bhante, saṅkhārā”ti? [¶121] “Householder, there are three processes. The physical process, the verbal process, and the mental process.” > Pali: “Tayo kho, gahapati, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti. [¶122] Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question: > Pali: “Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi: [¶123] “But sir, what is the physical process? What’s the verbal process? What’s the mental process?” > Pali: “katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti? [¶124] “Breathing is a physical process. Placing the mind and keeping it connected are a verbal process. Perception and feeling are a mental process.” > Pali: “Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti. [¶125] Saying “Good, sir,” he asked another question: > Pali: “Sādhu, bhante”ti kho citto gahapati …pe… uttariṁ pañhaṁ apucchi: [¶126] “But sir, why is breathing a physical process? Why are placing the mind and keeping it connected a verbal process? Why are perception and feeling a mental process?” > Pali: “kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti? [¶127] “Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process. First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are a verbal process. Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are a mental process.” > Pali: “Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti. [¶128] Saying “Good, sir,” he asked another question: > Pali: “Sādhu …pe… uttariṁ pañhaṁ apucchi: [¶129] “But sir, how does someone attain the cessation of perception and feeling?” > Pali: “kathaṁ pana, bhante, saññāvedayitanirodhasamāpatti hotī”ti? [¶130] “A mendicant who is entering such an attainment does not think: ‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.” > Pali: “Na kho, gahapati, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti: ‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā. Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti. [¶131] Saying “Good, sir,” he asked another question: > Pali: “Sādhu …pe… uttariṁ pañhaṁ apucchi: [¶132] “But sir, which cease first for a mendicant who is entering the cessation of perception and feeling: the physical, verbal, or mental process?” > Pali: “saññāvedayitanirodhaṁ samāpajjantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? [¶133] “The verbal process ceases first, then physical, then mental.” > Pali: “Saññāvedayitanirodhaṁ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṁ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti. [¶134] Saying “Good, sir,” he asked another question: > Pali: “Sādhu …pe… uttariṁ pañhaṁ apucchi: [¶135] “What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?” > Pali: “yvāyaṁ, bhante, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, imesaṁ kiṁ nānākaraṇan”ti? [¶136] “When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.” > Pali: “Yvāyaṁ, gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni. Yo ca khvāyaṁ, gahapati, bhikkhu saññāvedayitanirodhaṁ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṁ, gahapati, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, idaṁ nesaṁ nānākaraṇan”ti. [¶137] Saying “Good, sir,” he asked another question: > Pali: “Sādhu …pe… uttariṁ pañhaṁ apucchi: [¶138] “But sir, how does someone emerge from the cessation of perception and feeling?” > Pali: “kathaṁ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti? [¶139] “A mendicant who is emerging from such an attainment does not think: ‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.” > Pali: “Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti: ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvassa pubbeva tathā cittaṁ bhāvitaṁ hoti, yaṁ taṁ tathattāya upanetī”ti. [¶140] Saying “Good, sir,” he asked another question: > Pali: “Sādhu, bhante …pe… uttariṁ pañhaṁ apucchi: [¶141] “But sir, which arise first for a mendicant who is emerging from the cessation of perception and feeling: the physical, verbal, or mental process?” > Pali: “saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? [¶142] “The mental process arises first, then physical, then verbal.” > Pali: “Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṁ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti. [¶143] Saying “Good, sir,” he asked another question: > Pali: “Sādhu …pe… uttariṁ pañhaṁ apucchi: [¶144] “But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?” > Pali: “saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ pana, bhante, bhikkhuṁ kati phassā phusanti”? [¶145] “They experience three kinds of contact: emptiness, signless, and undirected contacts.” > Pali: “Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, gahapati, bhikkhuṁ tayo phassā phusanti— suññato phasso, animitto phasso, appaṇihito phasso”ti. [¶146] Saying “Good, sir,” he asked another question: > Pali: “Sādhu …pe… uttariṁ pañhaṁ apucchi: [¶147] “But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?” > Pali: “saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṁninnaṁ cittaṁ hoti, kiṁpoṇaṁ, kiṁpabbhāran”ti? [¶148] “Their mind slants, slopes, and inclines to seclusion.” > Pali: “Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāran”ti. [¶149] Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question: > Pali: “Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ kāmabhuṁ uttariṁ pañhaṁ apucchi: [¶150] “But sir, how many things are helpful for attaining the cessation of perception and feeling?” > Pali: “saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā”ti? [¶151] “Well, householder, you’ve finally asked what you should have asked first! Nevertheless, I will answer you. Two things are helpful for attaining the cessation of perception and feeling: serenity and discernment.” > Pali: “Addhā kho tvaṁ, gahapati, yaṁ paṭhamaṁ pucchitabbaṁ taṁ pucchasi. Api ca tyāhaṁ byākarissāmi. Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā— samatho ca vipassanā cā”ti. [¶152] > Pali: Chaṭṭhaṁ. [¶153] SN 41.7 · With Godatta > Pali: SN 41.7 · Godattasutta [¶154] At one time Venerable Godatta was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Godatta, bowed, and sat down to one side. Godatta said to him: > Pali: Ekaṁ samayaṁ āyasmā godatto macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ godattaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā godatto etadavoca: [¶155] “Householder, the limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” > Pali: “yā cāyaṁ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti? [¶156] “Sir, there is a way in which these things differ in both meaning and phrasing. But there’s also a way in which they mean the same thing, and differ only in the phrasing. > Pali: “Atthi, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. Atthi pana, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti. [¶157] And what’s the way in which these things differ in both meaning and phrasing? > Pali: “Katamo ca, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca? [¶158] It’s when a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart. > Pali: Idha, bhante, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Ayaṁ vuccati, bhante, appamāṇā cetovimutti. [¶159] And what is the release of the heart through nothingness? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is called the release of the heart through nothingness. > Pali: Katamā ca, bhante, ākiñcaññā cetovimutti? Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhante, ākiñcaññā cetovimutti. [¶160] And what is the release of the heart through emptiness? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is empty of a self or what belongs to a self.’ This is called the release of the heart through emptiness. > Pali: Katamā ca, bhante, suññatā cetovimutti? Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘suññamidaṁ attena vā attaniyena vā’ti. Ayaṁ vuccati, bhante, suññatā cetovimutti. [¶161] And what is the signless heart’s release? It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. This is called the signless release of the heart. > Pali: Katamā ca, bhante, animittā cetovimutti? Idha, bhante, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Ayaṁ vuccati, bhante, animittā cetovimutti. [¶162] This is the way in which these things differ in both meaning and phrasing. > Pali: Ayaṁ kho, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. [¶163] And what’s the way in which they mean the same thing, and differ only in the phrasing? > Pali: Katamo ca, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ? [¶164] Greed, hate, and delusion are makers of limits. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of limitless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion. > Pali: Rāgo, bhante, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. [¶165] Greed is something, hate is something, and delusion is something. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of release of the heart through nothingness. That unshakable release of the heart is empty of greed, hate, and delusion. > Pali: Rāgo kho, bhante, kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. [¶166] Greed, hate, and delusion are makers of signs. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of signless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion. > Pali: Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. [¶167] This is the way in which they mean the same thing, and differ only in the phrasing.” > Pali: Ayaṁ kho, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti. [¶168] “You’re fortunate, householder, so very fortunate, to traverse the Buddha’s deep teachings with the eye of wisdom.” > Pali: “Lābhā te, gahapati, suladdhaṁ te, gahapati. Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti. [¶169] > Pali: Sattamaṁ. ## 34. With Citta · SN 41.8–41.10 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/34/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/34/#p-N [¶0] SN 41.8 · The Jain Ascetic of the Ñātika Clan > Pali: SN 41.8 · Nigaṇṭhanāṭaputtasutta [¶1] Now at that time the Jain ascetic of the Ñātika clan had arrived at Macchikāsaṇḍa together with a large assembly of Jain ascetics. > Pali: Tena kho pana samayena nigaṇṭho nāṭaputto macchikāsaṇḍaṁ anuppatto hoti mahatiyā nigaṇṭhaparisāya saddhiṁ. [¶2] Citta the householder heard that they had arrived. Together with several lay followers, he went up to the Jain Ñātika and exchanged greetings with him. > Pali: Assosi kho citto gahapati: “nigaṇṭho kira nāṭaputto macchikāsaṇḍaṁ anuppatto mahatiyā nigaṇṭhaparisāya saddhin”ti. Atha kho citto gahapati sambahulehi upāsakehi saddhiṁ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodi. [¶3] When the greetings and polite conversation were over, he sat down to one side. The Jain Ñātika said to him, “Householder, do you have faith in the ascetic Gotama’s claim that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?” > Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ nigaṇṭho nāṭaputto etadavoca: “saddahasi tvaṁ, gahapati, samaṇassa gotamassa— atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti? [¶4] “Sir, in this case I don’t rely on faith in the Buddha’s claim that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected.” > Pali: “Na khvāhaṁ ettha, bhante, bhagavato saddhāya gacchāmi. Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti. [¶5] When he said this, the Jain Ñātika looked up at his assembly and said, “See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop placing the mind and keeping it connected would be like imagining that you can catch the wind in a net, or dam the Ganges River with your own hand.” > Pali: Evaṁ vutte, nigaṇṭho nāṭaputto ulloketvā etadavoca: “idaṁ bhavanto passantu, yāva ujuko cāyaṁ citto gahapati, yāva asaṭho cāyaṁ citto gahapati, yāva amāyāvī cāyaṁ citto gahapati, vātaṁ vā so jālena bādhetabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyya, sakamuṭṭhinā vā so gaṅgāya sotaṁ āvāretabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyyā”ti. [¶6] “What do you think, sir? Which is better—knowledge or faith?” > Pali: “Taṁ kiṁ maññasi, bhante, katamaṁ nu kho paṇītataraṁ—ñāṇaṁ vā saddhā vā”ti? [¶7] “Knowledge is definitely better than faith, householder.” > Pali: “Saddhāya kho, gahapati, ñāṇaṁyeva paṇītataran”ti. [¶8] “Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption. And whenever I want, with the fading away of rapture … I enter and remain in the third absorption. And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption. > Pali: “Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi. [¶9] And so, sir, since I know and see like this, why should I rely on faith in another ascetic or brahmin who claims that there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?” > Pali: Na so khvāhaṁ, bhante, evaṁ jānanto evaṁ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti. [¶10] When he said this, the Jain Ñātika looked askance at his own assembly and said, “See, good fellows, how crooked this householder Citta is! He’s so devious and deceitful!” > Pali: Evaṁ vutte, nigaṇṭho nāṭaputto sakaṁ parisaṁ apaloketvā etadavoca: “idaṁ bhavanto passantu, yāva anujuko cāyaṁ citto gahapati, yāva saṭho cāyaṁ citto gahapati, yāva māyāvī cāyaṁ citto gahapatī”ti. [¶11] “Sir, just now I understood you to say: ‘See, good fellows, how straightforward this householder Citta is! He’s not devious or deceitful at all.’ But then I understood you to say: ‘See, good fellows, how crooked this householder Citta is! He’s so devious and deceitful!’ If your first statement is true, the second is wrong. If your first statement is wrong, the second is true. > Pali: “Idāneva kho te mayaṁ, bhante, bhāsitaṁ: ‘evaṁ ājānāma idaṁ bhavanto passantu, yāva ujuko cāyaṁ citto gahapati, yāva asaṭho cāyaṁ citto gahapati, yāva amāyāvī cāyaṁ citto gahapatī’ti. Idāneva ca pana mayaṁ, bhante, bhāsitaṁ: ‘evaṁ ājānāma idaṁ bhavanto passantu, yāva anujuko cāyaṁ citto gahapati, yāva saṭho cāyaṁ citto gahapati, yāva māyāvī cāyaṁ citto gahapatī’ti. Sace te, bhante, purimaṁ saccaṁ, pacchimaṁ te micchā. Sace pana te, bhante, purimaṁ micchā, pacchimaṁ te saccaṁ. [¶12] And also, sir, these ten legitimate questions are relevant. When you understand what they mean, then, together with your assembly of Jain ascetics, you can rebut me. ‘One thing: question, summary, and answer. Two … Three … Four … Five … Six … Seven … Eight … Nine … Ten things: question, summary, and answer.’” > Pali: Ime kho pana, bhante, dasa sahadhammikā pañhā āgacchanti. Yadā nesaṁ atthaṁ ājāneyyāsi, atha maṁ paṭihareyyāsi saddhiṁ nigaṇṭhaparisāya. Eko pañho, eko uddeso, ekaṁ veyyākaraṇaṁ. Dve pañhā, dve uddesā, dve veyyākaraṇāni. Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇāni. Cattāro pañhā, cattāro uddesā, cattāri veyyākaraṇāni. Pañca pañhā, pañca uddesā, pañca veyyākaraṇāni. Cha pañhā, cha uddesā, cha veyyākaraṇāni. Satta pañhā, satta uddesā, satta veyyākaraṇāni. Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇāni. Nava pañhā, nava uddesā, nava veyyākaraṇāni. Dasa pañhā, dasa uddesā, dasa veyyākaraṇānī”ti. [¶13] Then Citta rose from his seat and left without asking the Jain Ñātika these ten legitimate questions. > Pali: Atha kho citto gahapati nigaṇṭhaṁ nāṭaputtaṁ ime dasa sahadhammike pañhe āpucchitvā uṭṭhāyāsanā pakkāmīti. [¶14] > Pali: Aṭṭhamaṁ. [¶15] SN 41.9 · With Kassapa, the Naked Ascetic > Pali: SN 41.9 · Acelakassapasutta [¶16] Now at that time the naked ascetic Kassapa, an old friend of Citta in the lay life, had arrived at Macchikāsaṇḍa. > Pali: Tena kho pana samayena acelo kassapo macchikāsaṇḍaṁ anuppatto hoti cittassa gahapatino purāṇagihisahāyo. [¶17] Citta the householder heard that he had arrived. So he went up to him, and they exchanged greetings. > Pali: Assosi kho citto gahapati: “acelo kira kassapo macchikāsaṇḍaṁ anuppatto amhākaṁ purāṇagihisahāyo”ti. Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṁ sammodi. [¶18] When the greetings and polite conversation were over, he sat down to one side and said to the naked ascetic Kassapa, “Honorable Kassapa, how long has it been since you went forth?” > Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati acelaṁ kassapaṁ etadavoca: “kīvaciraṁ pabbajitassa, bhante kassapā”ti? [¶19] “It’s been thirty years, householder.” > Pali: “Tiṁsamattāni kho me, gahapati, vassāni pabbajitassā”ti. [¶20] “But sir, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?” > Pali: “Imehi pana te, bhante, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? [¶21] “I have no such achievement, householder, only nudity, baldness, and pokes in the buttocks.” > Pali: “Imehi kho me, gahapati, tiṁsamattehi vassehi pabbajitassa natthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti. [¶22] Citta said to him, “Oh lord, how incredible, how amazing, how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no comfortable meditation, only nudity, baldness, and pokes in the buttocks.” > Pali: Evaṁ vutte, citto gahapati acelaṁ kassapaṁ etadavoca: “acchariyaṁ vata, bho, abbhutaṁ vata, bho. Dhammassa svākkhātatā yatra hi nāma tiṁsamattehi vassehi na koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti. [¶23] “But householder, how long have you been a lay follower?” > Pali: “Tuyhaṁ pana, gahapati, kīvaciraṁ upāsakattaṁ upagatassā”ti? [¶24] “It’s been thirty years, sir.” > Pali: “Mayhampi kho pana, bhante, tiṁsamattāni vassāni upāsakattaṁ upagatassā”ti. [¶25] “But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?” > Pali: “Imehi pana te, gahapati, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? [¶26] “How, sir, could I not? For whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption. And whenever I want, with the fading away of rapture … I enter and remain in the third absorption. And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption. > Pali: “Gihinopi siyā, bhante. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi. [¶27] If I pass away before the Buddha, it would be no wonder if the Buddha declares of me: ‘The householder Citta is bound by no fetter that might return him to this world.’” > Pali: Sace kho panāhaṁ, bhante, bhagavato paṭhamataraṁ kālaṁ kareyyaṁ, anacchariyaṁ kho panetaṁ yaṁ maṁ bhagavā evaṁ byākareyya: ‘natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto citto gahapati puna imaṁ lokaṁ āgaccheyyā’”ti. [¶28] When this was said, Kassapa said to Citta, “Oh lord, how incredible, how amazing, how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation. Householder, may I receive the going forth, the ordination in this teaching and training?” > Pali: Evaṁ vutte, acelo kassapo cittaṁ gahapatiṁ etadavoca: “acchariyaṁ vata bho, abbhutaṁ vata bho. Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ adhigamissati phāsuvihāraṁ. Labheyyāhaṁ, gahapati, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan”ti. [¶29] Then Citta the householder took the naked ascetic Kassapa to see the senior mendicants, and said to them: > Pali: Atha kho citto gahapati acelaṁ kassapaṁ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca: [¶30] “Sirs, this is the naked ascetic Kassapa, who in lay life was an old friend of mine. May the senior monks give him the going forth, the ordination. I’ll make sure that he’s provided with robes, almsfood, lodgings, and medicines and supplies for the sick.” > Pali: “ayaṁ, bhante, acelo kassapo amhākaṁ purāṇagihisahāyo. Imaṁ therā pabbājentu upasampādentu. Ahamassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. [¶31] And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. > Pali: Alattha kho acelo kassapo imasmiṁ dhammavinaye pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. [¶32] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Kassapa became one of the perfected. > Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā kassapo arahataṁ ahosīti. [¶33] > Pali: Navamaṁ. [¶34] SN 41.10 · Seeing the Sick > Pali: SN 41.10 · Gilānadassanasutta [¶35] Now at that time the householder Citta was sick, suffering, gravely ill. > Pali: Tena kho pana samayena citto gahapati ābādhiko hoti dukkhito bāḷhagilāno. [¶36] Then several deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees came together and said to Citta, “Householder, make a wish to become a wheel-turning monarch in the future!” > Pali: Atha kho sambahulā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma cittaṁ gahapatiṁ etadavocuṁ: “paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī”ti. [¶37] When they said this, Citta said to them, “That too is impermanent! That too will pass! That too will be left behind!” > Pali: Evaṁ vutte, citto gahapati tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā etadavoca: “tampi aniccaṁ, tampi addhuvaṁ, tampi pahāya gamanīyan”ti. [¶38] When he said this, his friends and colleagues, relatives and kin said, “Be mindful, master! Don’t babble.” > Pali: Evaṁ vutte, cittassa gahapatino mittāmaccā ñātisālohitā cittaṁ gahapatiṁ etadavocuṁ: “satiṁ, ayyaputta, upaṭṭhapehi, mā vippalapī”ti. [¶39] “What have I said that makes you say that?” > Pali: “Kiṁ tāhaṁ vadāmi yaṁ maṁ tumhe evaṁ vadetha: ‘satiṁ, ayyaputta, upaṭṭhapehi, mā vippalapī’”ti? [¶40] “It’s because you said: ‘That too is impermanent! That too will pass! That too will be left behind!’” > Pali: “Evaṁ kho tvaṁ, ayyaputta, vadesi: ‘tampi aniccaṁ, tampi addhuvaṁ, tampi pahāya gamanīyan’”ti. [¶41] “Oh, well, that’s because the deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees said to me: ‘Householder, make a wish to become a wheel-turning monarch in the future!’ So I said to them: ‘That too is impermanent! That too will pass! That too will be left behind!’” > Pali: “Tathā hi pana maṁ ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā evamāhaṁsu: ‘paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī’ti. Tāhaṁ evaṁ vadāmi: ‘tampi aniccaṁ …pe… tampi pahāya gamanīyan’”ti. [¶42] “But what reason do they see for saying that to you?” > Pali: “Kiṁ pana tā, ayyaputta, ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṁ sampassamānā evamāhaṁsu: ‘paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī’”ti? [¶43] “They think: ‘This householder Citta is ethical, of good character. If he makes a wish to become a wheel-turning monarch in the future, his heart’s wish will succeed because of the purity of his ethics. And then as a proper, principled king he will provide proper spirit-offerings.’ That’s the reason they see for saying to me: ‘Householder, make a wish to become a wheel-turning monarch in the future!’ So I said to them: ‘That too is impermanent! That too will pass! That too will be left behind!’” > Pali: “Tāsaṁ kho ārāmadevatānaṁ vanadevatānaṁ rukkhadevatānaṁ osadhitiṇavanappatīsu adhivatthānaṁ devatānaṁ evaṁ hoti: ‘ayaṁ kho citto gahapati, sīlavā kalyāṇadhammo. Sace paṇidahissati— anāgatamaddhānaṁ rājā assaṁ cakkavattī’ti, ‘tassa kho ayaṁ ijjhissati, sīlavato cetopaṇidhi visuddhattā dhammiko dhammikaṁ phalaṁ anupassatī’ti. Imaṁ kho tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṁ sampassamānā evamāhaṁsu: ‘paṇidhehi, gahapati, anāgatamaddhānaṁ rājā assaṁ cakkavattī’ti. Tāhaṁ evaṁ vadāmi: ‘tampi aniccaṁ, tampi addhuvaṁ, tampi pahāya gamanīyan’”ti. [¶44] “Then, master, advise us!” > Pali: “Tena hi, ayyaputta, amhepi ovadāhī”ti. [¶45] “So you should train like this: > Pali: “Tasmā hi vo evaṁ sikkhitabbaṁ— [¶46] We will have experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ > Pali: buddhe aveccappasādena samannāgatā bhavissāma: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. [¶47] We will have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ > Pali: Dhamme aveccappasādena samannāgatā bhavissāma: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. [¶48] We will have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ > Pali: Saṅghe aveccappasādena samannāgatā bhavissāma: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. [¶49] And we will share without reservation all the gifts available to give in our family with those who are ethical and of good character.” > Pali: Yaṁ kho pana kiñci kule deyyadhammaṁ sabbaṁ taṁ appaṭivibhattaṁ bhavissati sīlavantehi kalyāṇadhammehīti evañhi vo sikkhitabban”ti. [¶50] Then, after Citta had encouraged his friends and colleagues, relatives and kin in the Buddha, the teaching, the Saṅgha, and generosity, he passed away. > Pali: Atha kho citto gahapati mittāmacce ñātisālohite buddhe ca dhamme ca saṅghe ca cāge ca samādapetvā kālamakāsīti. [¶51] > Pali: Dasamaṁ. [¶52] > Pali: Cittavaggo paṭhamo. [¶53] > Pali: Tassuddānaṁ [¶54] > Pali: Saṁyojanaṁ dve isidattā, Mahako kāmabhūpi ca; Godatto ca nigaṇṭho ca, Acelena gilānadassananti. [¶55] The Linked Discourses on Citta the Householder are complete. > Pali: Cittasaṁyuttaṁ samattaṁ. ## 35. Chiefs · SN 42.1–42.7 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/35/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/35/#p-N [¶0] SN 42.1 · Fury > Pali: SN 42.1 · Caṇḍasutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] Then Fury the chief went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho caṇḍo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho caṇḍo gāmaṇi bhagavantaṁ etadavoca: [¶3] “What is the cause, sir, what is the reason why some people are regarded as furious, while others are regarded as gentle?” > Pali: “ko nu kho, bhante, hetu, ko paccayo yena midhekacco caṇḍo caṇḍotveva saṅkhaṁ gacchati. Ko pana, bhante, hetu, ko paccayo yena midhekacco sorato soratotveva saṅkhaṁ gacchatī”ti? [¶4] “Take someone who hasn’t given up greed. So they get annoyed by others, and they show it. They’re regarded as furious. They haven’t given up hate. So they get annoyed by others, and they show it. They’re regarded as furious. They haven’t given up delusion. So they get annoyed by others, and they show it. They’re regarded as furious. This is the cause, this is the reason why some people are regarded as furious. > Pali: “Idha, gāmaṇi, ekaccassa rāgo appahīno hoti. Rāgassa appahīnattā pare kopenti, parehi kopiyamāno kopaṁ pātukaroti. So caṇḍotveva saṅkhaṁ gacchati. Doso appahīno hoti. Dosassa appahīnattā pare kopenti, parehi kopiyamāno kopaṁ pātukaroti. So caṇḍotveva saṅkhaṁ gacchati. Moho appahīno hoti. Mohassa appahīnattā pare kopenti, parehi kopiyamāno kopaṁ pātukaroti. So caṇḍotveva saṅkhaṁ gacchati. Ayaṁ kho, gāmaṇi, hetu, ayaṁ paccayo yena midhekacco caṇḍo caṇḍotveva saṅkhaṁ gacchati. [¶5] But take someone who has given up greed. So they don’t get annoyed by others, and don’t show it. They’re regarded as gentle. They’ve given up hate. So they don’t get annoyed by others, and don’t show it. They’re regarded as gentle. They’ve given up delusion. So they don’t get annoyed by others, and don’t show it. They’re regarded as gentle. This is the cause, this is the reason why some people are regarded as gentle.” > Pali: Idha pana, gāmaṇi, ekaccassa rāgo pahīno hoti. Rāgassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṁ na pātukaroti. So soratotveva saṅkhaṁ gacchati. Doso pahīno hoti. Dosassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṁ na pātukaroti. So soratotveva saṅkhaṁ gacchati. Moho pahīno hoti. Mohassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṁ na pātukaroti. So soratotveva saṅkhaṁ gacchati. Ayaṁ kho, gāmaṇi, hetu ayaṁ paccayo yena midhekacco sorato soratotveva saṅkhaṁ gacchatī”ti. [¶6] When he said this, Fury the chief said to the Buddha, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” > Pali: Evaṁ vutte, caṇḍo gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶7] > Pali: Paṭhamaṁ. [¶8] SN 42.2 · With Tālapuṭa > Pali: SN 42.2 · Tālapuṭasutta [¶9] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Tālapuṭa the dancing chief came up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho tālapuṭo naṭagāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho tālapuṭo naṭagāmaṇi bhagavantaṁ etadavoca: [¶10] “Sir, I have heard that the dancers of the past who were tutors of tutors said: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with mixed truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’ What does the Buddha say about this?” > Pali: “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ naṭānaṁ bhāsamānānaṁ: ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti, so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’ti. Idha bhagavā kimāhā”ti? [¶11] “Enough, chief, let it be. Don’t ask me that.” > Pali: “Alaṁ, gāmaṇi, tiṭṭhatetaṁ. Mā maṁ etaṁ pucchī”ti. [¶12] For a second time … > Pali: Dutiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṁ etadavoca: “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ naṭānaṁ bhāsamānānaṁ: ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti, so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’ti. Idha bhagavā kimāhā”ti? “Alaṁ, gāmaṇi, tiṭṭhatetaṁ. Mā maṁ etaṁ pucchī”ti. [¶13] And for a third time Tālapuṭa said to the Buddha: > Pali: Tatiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṁ etadavoca: [¶14] “Sir, I have heard that the dancers of the past who were tutors of tutors said: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with mixed truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’ What does the Buddha say about this?” > Pali: “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ naṭānaṁ bhāsamānānaṁ: ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti, so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’ti. Idha bhagavā kimāhā”ti? [¶15] “Clearly, chief, I’m not getting through to you when I say: ‘Enough, chief, let it be. Don’t ask me that.’ Nevertheless, I will answer you. > Pali: “Addhā kho tyāhaṁ, gāmaṇi, na labhāmi: ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ, mā maṁ etaṁ pucchī’ti. Api ca tyāhaṁ byākarissāmi. [¶16] When sentient beings are still not free of greed, and are still bound by greed, a dancer in a stage or festival presents them with even more arousing things. When sentient beings are still not free of hate, and are still bound by hate, a dancer in a stage or festival presents them with even more hateful things. When sentient beings are still not free of delusion, and are still bound by delusion, a dancer in a stage or festival presents them with even more delusory things. And so, being heedless and negligent themselves, they’ve encouraged others to be heedless and negligent. When their body breaks up, after death, they’re reborn in the hell called ‘Laughter’. > Pali: Pubbe kho, gāmaṇi, sattā avītarāgā rāgabandhanabaddhā. Tesaṁ naṭo raṅgamajjhe samajjamajjhe ye dhammā rajanīyā te upasaṁharati bhiyyoso mattāya. Pubbe kho, gāmaṇi, sattā avītadosā dosabandhanabaddhā. Tesaṁ naṭo raṅgamajjhe samajjamajjhe ye dhammā dosanīyā te upasaṁharati bhiyyoso mattāya. Pubbe kho, gāmaṇi, sattā avītamohā mohabandhanabaddhā. Tesaṁ naṭo raṅgamajjhe samajjamajjhe ye dhammā mohanīyā te upasaṁharati bhiyyoso mattāya. So attanā matto pamatto pare madetvā pamādetvā kāyassa bhedā paraṁ maraṇā pahāso nāma nirayo tattha upapajjati. [¶17] But if you have such a view: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with mixed truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’ This is your wrong view. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.” > Pali: Sace kho panassa evaṁdiṭṭhi hoti: ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti, so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṁ, gāmaṇi, purisapuggalassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— nirayaṁ vā tiracchānayoniṁ vā”ti. [¶18] When he said this, Tālapuṭa cried and burst out in tears. > Pali: Evaṁ vutte, tālapuṭo naṭagāmaṇi parodi assūni pavattesi. [¶19] “This is what I didn’t get through to you when I said: ‘Enough, chief, let it be. Don’t ask me that.’” > Pali: “Etaṁ kho tyāhaṁ, gāmaṇi, nālatthaṁ: ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’”ti. [¶20] “Sir, I’m not crying because of what the Buddha said. But sir, for a long time I’ve been cheated, tricked, and deceived by the dancers of the past who were tutors of tutors, who said: ‘Suppose a dancer entertains and amuses people on a stage or at a festival with mixed truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’ > Pali: “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; api cāhaṁ, bhante, pubbakehi ācariyapācariyehi naṭehi dīgharattaṁ nikato vañcito paluddho: ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’”ti. [¶21] Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” > Pali: “Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. [¶22] And Tālapuṭa the dancing chief received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Tālapuṭa became one of the perfected. > Pali: Alattha kho tālapuṭo naṭagāmaṇi bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno ca panāyasmā tālapuṭo …pe… arahataṁ ahosīti. [¶23] > Pali: Dutiyaṁ. [¶24] SN 42.3 · A Warrior > Pali: SN 42.3 · Yodhājīvasutta [¶25] Then Dustin the warrior chief went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho yodhājīvo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho yodhājīvo gāmaṇi bhagavantaṁ etadavoca: [¶26] “Sir, I have heard that the warriors of the past who were tutors of tutors said: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ What does the Buddha say about this?” > Pali: “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ yodhājīvānaṁ bhāsamānānaṁ: ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti. Idha bhagavā kimāhā”ti? [¶27] “Enough, chief, let it be. Don’t ask me that.” > Pali: “Alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. [¶28] For a second time … > Pali: Dutiyampi kho …pe… [¶29] And for a third time Dustin the warrior chief said to the Buddha: > Pali: tatiyampi kho yodhājīvo gāmaṇi bhagavantaṁ etadavoca: [¶30] “Sir, I have heard that the warriors of the past who were tutors of tutors said: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ What does the Buddha say about this?” > Pali: “sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ yodhājīvānaṁ bhāsamānānaṁ: ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti. Idha bhagavā kimāhā”ti? [¶31] “Clearly, chief, I’m not getting through to you when I say: ‘Enough, chief, let it be. Don’t ask me that.’ Nevertheless, I will answer you. > Pali: “Addhā kho tyāhaṁ, gāmaṇi, na labhāmi: ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’ti. Api ca tyāhaṁ byākarissāmi. [¶32] When a warrior strives and struggles in battle, their mind is already low, degraded, and misdirected as they think: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ His foes kill him and finish him off, and when his body breaks up, after death, he’s reborn in the hell called ‘The Fallen’. > Pali: Yo so, gāmaṇi, yodhājīvo saṅgāme ussahati vāyamati, tassa taṁ cittaṁ pubbe gahitaṁ dukkaṭaṁ duppaṇihitaṁ: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesuṁ iti vā’ti. Tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti; so kāyassa bhedā paraṁ maraṇā parajito nāma nirayo tattha upapajjatīti. [¶33] But if you have such a view: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ This is your wrong view. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.” > Pali: Sace kho panassa evaṁ diṭṭhi hoti: ‘yo so yodhājīvo saṅgāme ussahati vāyamati tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṁ, gāmaṇi, purisapuggalassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— nirayaṁ vā tiracchānayoniṁ vā”ti. [¶34] When he said this, Dustin the warrior chief cried and burst out in tears. > Pali: Evaṁ vutte, yodhājīvo gāmaṇi parodi, assūni pavattesi. [¶35] “This is what I didn’t get through to you when I said: ‘Enough, chief, let it be. Don’t ask me that.’” > Pali: “Etaṁ kho tyāhaṁ, gāmaṇi, nālatthaṁ: ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’”ti. [¶36] “Sir, I’m not crying because of what the Buddha said. But sir, for a long time I’ve been cheated, tricked, and deceived by the warriors of the past who were tutors of tutors, who said: ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ > Pali: “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; api cāhaṁ, bhante, pubbakehi ācariyapācariyehi yodhājīvehi dīgharattaṁ nikato vañcito paluddho: ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’”ti. [¶37] Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” > Pali: “Abhikkantaṁ, bhante …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶38] > Pali: Tatiyaṁ. [¶39] SN 42.4 · An Elephant Marshal > Pali: SN 42.4 · Hatthārohasutta [¶40] Then an elephant marshal chief went up to the Buddha … “From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” > Pali: Atha kho hatthāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatanti. [¶41] > Pali: Catutthaṁ. [¶42] SN 42.6 · With Asibandhaka’s Son > Pali: SN 42.6 · Asibandhakaputtasutta [¶43] At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. > Pali: Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. [¶44] Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: [¶45] “Sir, there are western brahmins garlanded with aquatic flowers who carry pitchers, immerse themselves in water, and serve the sacred flame. When someone has passed away, oh! they lift them up, send them well, and convey them to heaven. But what about the Blessed One, the perfected one, the fully awakened Buddha: is he able to ensure that the whole world will be reborn in a good place, a heavenly realm when their body breaks up, after death?” > Pali: “brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā. Te mataṁ kālaṅkataṁ uyyāpenti nāma saññāpenti nāma saggaṁ nāma okkāmenti. Bhagavā pana, bhante, arahaṁ sammāsambuddho pahoti tathā kātuṁ yathā sabbo loko kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti? [¶46] “Well then, chief, I’ll ask you about this in return, and you can answer as you like. > Pali: “Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsīti. [¶47] What do you think, chief? Take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view. A large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying: ‘When this person’s body breaks up, after death, may they be reborn in a good place, a heavenly realm!’ What do you think, chief? Would that person be reborn in heaven because of their supplications?” > Pali: Taṁ kiṁ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Tamenaṁ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti? [¶48] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶49] “Chief, suppose a person were to throw a broad rock into a deep lake. And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms, and saying: ‘Rise, good rock! Float, good rock! Float to shore, good rock!’ What do you think, chief? Would that broad rock rise up or float because of their supplications?” > Pali: “Seyyathāpi, gāmaṇi, puriso mahatiṁ puthusilaṁ gambhīre udakarahade pakkhipeyya. Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘ummujja, bho puthusile, uplava, bho puthusile, thalamuplava, bho puthusile’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṁ vā uplaveyyā”ti? [¶50] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶51] “In the same way, take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view. Even though a large crowd were to come together to offer up supplication and entreaty … when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. > Pali: “Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. [¶52] What do you think, chief? Take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. And a large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying: ‘When this person’s body breaks up, after death, may they be reborn in a place of loss, a bad place, the underworld, hell!’ What do you think, chief? Would that person be reborn in hell because of their supplications?” > Pali: Taṁ kiṁ maññasi, gāmaṇi, idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti? [¶53] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶54] “Chief, suppose a person were to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up. And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms and saying: ‘Sink, good ghee or oil! Descend, good ghee or oil! Go down, good ghee or oil!’ What do you think, chief? Would that ghee or oil sink and descend because of their supplications?” > Pali: “Seyyathāpi, gāmaṇi, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī assa; yañca khvassa tatra sappi vā telaṁ vā taṁ uddhaṁ gāmi assa. Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘osīda, bho sappitela, saṁsīda, bho sappitela, adho gaccha, bho sappitelā’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu taṁ sappitelaṁ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṁsīdeyya vā adho vā gaccheyyā”ti? [¶55] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶56] “In the same way, take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Even though a large crowd were to come together to offer up supplication and entreaty … when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” > Pali: “Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko, kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti. [¶57] When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” > Pali: Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶58] > Pali: Chaṭṭhaṁ. [¶59] SN 42.7 · The Simile of the Field > Pali: SN 42.7 · Khettūpamasutta [¶60] At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: [¶61] “Sir, doesn’t the Buddha live full of sympathy for all living beings?” > Pali: “nanu, bhante, bhagavā sabbapāṇabhūtahitānukampī viharatī”ti? [¶62] “Yes, chief.” > Pali: “Evaṁ, gāmaṇi, tathāgato sabbapāṇabhūtahitānukampī viharatī”ti. [¶63] “So why then, sir, do you teach some people thoroughly and others less thoroughly?” > Pali: “Atha kiñcarahi, bhante, bhagavā ekaccānaṁ sakkaccaṁ dhammaṁ deseti, ekaccānaṁ no tathā sakkaccaṁ dhammaṁ desetī”ti? [¶64] “Well then, chief, I’ll ask you about this in return, and you can answer as you like. What do you think? Suppose a farmer has three fields: one is good, one is average, and one is poor—bad ground of sand and salt. What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?” > Pali: “Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, gāmaṇi, idhassu kassakassa gahapatino tīṇi khettāni—ekaṁ khettaṁ aggaṁ, ekaṁ khettaṁ majjhimaṁ, ekaṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi. Taṁ kiṁ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṁ patiṭṭhāpeyya, yaṁ vā aduṁ khettaṁ aggaṁ, yaṁ vā aduṁ khettaṁ majjhimaṁ, yaṁ vā aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmī”ti? [¶65] “Sir, he’d plant them first in the good field, then the average, then he may or may not plant seed in the poor field. Why is that? Because at least it can be fodder for the cattle.” > Pali: “Asu, bhante, kassako gahapati bījāni patiṭṭhāpetukāmo yaṁ aduṁ khettaṁ aggaṁ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṁ aduṁ khettaṁ majjhimaṁ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṁ aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi tattha patiṭṭhāpeyyapi, nopi patiṭṭhāpeyya. Taṁ kissa hetu? Antamaso gobhattampi bhavissatī”ti. [¶66] “To me, the monks and nuns are like the good field. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, asylum, shelter, and refuge. > Pali: “Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ aggaṁ; evameva mayhaṁ bhikkhubhikkhuniyo. Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti. [¶67] To me, the laymen and laywomen are like the average field. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, asylum, shelter, and refuge. > Pali: Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ majjhimaṁ; evameva mayhaṁ upāsakaupāsikāyo. Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti. [¶68] To me, the ascetics, brahmins, and wanderers of other religions are like the poor field, the bad ground of sand and salt. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness. > Pali: Seyyathāpi, gāmaṇi, yaṁ aduṁ khettaṁ hīnaṁ jaṅgalaṁ ūsaraṁ pāpabhūmi; evameva mayhaṁ aññatitthiyā samaṇabrāhmaṇaparibbājakā. Tesaṁ pāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Appeva nāma ekaṁ padampi ājāneyyuṁ taṁ nesaṁ assa dīgharattaṁ hitāya sukhāyāti. [¶69] Suppose a person had three water jars: one that’s uncracked and nonporous; one that’s uncracked but porous; and one that’s cracked and porous. What do you think? When that person wants to store water, where would they store it first: in the jar that’s uncracked and nonporous, the one that’s uncracked but porous, or the one that’s cracked and porous?” > Pali: Seyyathāpi, gāmaṇi, purisassa tayo udakamaṇikā—eko udakamaṇiko acchiddo ahārī aparihārī, eko udakamaṇiko acchiddo hārī parihārī, eko udakamaṇiko chiddo hārī parihārī. Taṁ kiṁ maññasi, gāmaṇi, asu puriso udakaṁ nikkhipitukāmo kattha paṭhamaṁ nikkhipeyya, yo vā so udakamaṇiko acchiddo ahārī aparihārī, yo vā so udakamaṇiko acchiddo hārī parihārī, yo vā so udakamaṇiko chiddo hārī parihārī”ti? [¶70] “Sir, they’d store water first in the jar that’s uncracked and nonporous, then the one that’s uncracked but porous, then they may or may not store water in the one that’s cracked and porous. Why is that? Because at least it can be used for washing the dishes.” > Pali: “Asu, bhante, puriso udakaṁ nikkhipitukāmo, yo so udakamaṇiko acchiddo ahārī aparihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko acchiddo hārī parihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko chiddo hārī parihārī tattha nikkhipeyyapi, nopi nikkhipeyya. Taṁ kissa hetu? Antamaso bhaṇḍadhovanampi bhavissatī”ti. [¶71] “To me, the monks and nuns are like the water jar that’s uncracked and nonporous. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, asylum, shelter, and refuge. > Pali: “Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo ahārī aparihārī; evameva mayhaṁ bhikkhubhikkhuniyo. Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti. [¶72] To me, the laymen and laywomen are like the water jar that’s uncracked but porous. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, asylum, shelter, and refuge. > Pali: Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo hārī parihārī; evameva mayhaṁ upāsakaupāsikāyo. Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Ete hi, gāmaṇi, maṁdīpā maṁleṇā maṁtāṇā maṁsaraṇā viharanti. [¶73] To me, the ascetics, brahmins, and wanderers of other religions are like the water jar that’s cracked and porous. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.” > Pali: Seyyathāpi, gāmaṇi, yo so udakamaṇiko chiddo hārī parihārī; evameva mayhaṁ aññatitthiyā samaṇabrāhmaṇaparibbājakā. Tesāhaṁ dhammaṁ desemi—ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. Taṁ kissa hetu? Appeva nāma ekaṁ padampi ājāneyyuṁ, taṁ nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti. [¶74] When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” > Pali: Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶75] > Pali: Sattamaṁ. ## 36. Chiefs · SN 42.8–42.11 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/36/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/36/#p-N [¶0] SN 42.8 · A Horn Blower > Pali: SN 42.8 · Saṅkhadhamasutta [¶1] At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. > Pali: Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. [¶2] Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Buddha, and sat down to one side. The Buddha said to him, “Chief, how does the Jain ascetic of the Ñātika clan teach his disciples?” > Pali: Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho asibandhakaputtaṁ gāmaṇiṁ bhagavā etadavoca: “kathaṁ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī”ti? [¶3] “Sir, this is how the Jain Ñātika teaches his disciples: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell. You’re led on by what you frequently live by.’ This is how the Jain Ñātika teaches his disciples.” > Pali: “Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ deseti: ‘yo koci pāṇaṁ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko. Yaṁbahulaṁ yaṁbahulaṁ viharati, tena tena nīyatī’ti. Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī”ti. [¶4] “‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain Ñātika says, no one would go to a place of loss, to hell. > Pali: “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati, tena tena nīyati’, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. [¶5] What do you think, chief? Take a person who kills living creatures. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re killing or when they’re not killing?” > Pali: Taṁ kiṁ maññasi, gāmaṇi, yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so pāṇamatipāteti, yaṁ vā so pāṇaṁ nātipātetī”ti? [¶6] “The occasions when they’re killing are less frequent, while the occasions when they’re not killing are more frequent.” > Pali: “Yo so, bhante, puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so pāṇamatipāteti, atha kho sveva bahutaro samayo yaṁ so pāṇaṁ nātipātetī”ti. [¶7] “‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain ascetic of the Ñātika clan says, no one would go to a place of loss, to hell. > Pali: “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. [¶8] What do you think, chief? Take a person who steals … > Pali: Taṁ kiṁ maññasi, gāmaṇi, yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so adinnaṁ ādiyati, yaṁ vā so adinnaṁ nādiyatī”ti. “Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya appataro so samayo, yaṁ so adinnaṁ ādiyati, atha kho sveva bahutaro samayo, yaṁ so adinnaṁ nādiyatī”ti. “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. [¶9] Take a person who commits sexual misconduct … > Pali: Taṁ kiṁ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so kāmesu micchā carati, yaṁ vā so kāmesu micchā na caratī”ti? “Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṁ so kāmesu micchā na caratī”ti. “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. [¶10] Take a person who lies. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re lying or when they’re not lying?” > Pali: Taṁ kiṁ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so musā bhaṇati, yaṁ vā so musā na bhaṇatī”ti? [¶11] “The occasions when they’re lying are less frequent, while the occasions when they’re not lying are more frequent.” > Pali: “Yo so, bhante, puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo, yaṁ so musā bhaṇati, atha kho sveva bahutaro samayo, yaṁ so musā na bhaṇatī”ti. [¶12] “‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain Ñātika says, no one would go to a place of loss, to hell. > Pali: “‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ. [¶13] Take some teacher who has this doctrine and view: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’ And there’s a disciple who is devoted to that teacher. They think: ‘My teacher has this doctrine and view: “Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.” But I’ve killed living creatures … stolen … committed sexual misconduct … or lied.’ They get the view: ‘I too am going to a place of loss, to hell.’ Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there. > Pali: Idha, gāmaṇi, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi: ‘yo koci pāṇamatipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati, sabbo so āpāyiko nerayiko’ti. Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. Tassa evaṁ hoti: ‘mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi— yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi— yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā adinnaṁ ādinnaṁ ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi— yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko’ti. Atthi kho pana mayā kāmesu micchā ciṇṇaṁ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi— yo koci musā bhaṇati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā musā bhaṇitaṁ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. [¶14] But consider 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. In many ways he criticizes and denounces killing living creatures, saying: ‘Stop killing living creatures!’ He criticizes and denounces stealing … sexual misconduct … lying, saying: ‘Stop lying!’ And there’s a disciple who is devoted to that teacher. Then they reflect: ‘In many ways the Buddha criticizes and denounces killing living creatures, saying: “Stop killing living creatures!” But I have killed living creatures to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up killing living creatures, and in future they don’t kill living creatures. That’s how to give up this bad deed and get past it. > Pali: Idha pana, gāmaṇi, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So anekapariyāyena pāṇātipātaṁ garahati vigarahati, ‘pāṇātipātā viramathā’ti cāha. Adinnādānaṁ garahati vigarahati, ‘adinnādānā viramathā’ti cāha. Kāmesumicchācāraṁ garahati, vigarahati ‘kāmesumicchācārā viramathā’ti cāha. Musāvādaṁ garahati vigarahati ‘musāvādā viramathā’ti cāha. Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. So iti paṭisañcikkhati: ‘bhagavā kho anekapariyāyena pāṇātipātaṁ garahati vigarahati, pāṇātipātā viramathāti cāha. Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā. Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ. Na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva pāṇātipātaṁ pajahati. Āyatiñca pāṇātipātā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti. [¶15] ‘In many ways the Buddha criticizes and denounces stealing …’ > Pali: ‘Bhagavā kho anekapariyāyena adinnādānaṁ garahati vigarahati, adinnādānā viramathāti cāha. Atthi kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva adinnādānaṁ pajahati. Āyatiñca adinnādānā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti. [¶16] ‘In many ways the Buddha criticizes and denounces sexual misconduct …’ > Pali: ‘Bhagavā kho pana anekapariyāyena kāmesumicchācāraṁ garahati vigarahati, kāmesumicchācārā viramathāti cāha. Atthi kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva kāmesumicchācāraṁ pajahati, āyatiñca kāmesumicchācārā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti. [¶17] ‘In many ways the Buddha criticizes and denounces lying, saying: “Stop lying!” But I have lied to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up lying, and in future they refrain from lying. That’s how to give up this bad deed and get past it. > Pali: ‘Bhagavā kho pana anekapariyāyena musāvādaṁ garahati vigarahati, musāvādā viramathāti cāha. Atthi kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva musāvādaṁ pajahati, āyatiñca musāvādā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti. [¶18] They give up killing living creatures. They give up stealing. They give up sexual misconduct. They give up lying. They give up backbiting. They give up harsh speech. They give up talking nonsense. They give up covetousness. They give up ill will and malevolence. They give up wrong view and have right view. > Pali: So pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Musāvādaṁ pahāya musāvādā paṭivirato hoti. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. Abhijjhaṁ pahāya anabhijjhālu hoti. Byāpādappadosaṁ pahāya abyāpannacitto hoti. Micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti. [¶19] That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. > Pali: Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṁ bhāvitāya mettāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. [¶20] Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.” > Pali: Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe…. Upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṁ bhāvitāya upekkhāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhatī”ti. [¶21] When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” > Pali: Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶22] > Pali: Aṭṭhamaṁ. [¶23] SN 42.9 · Families > Pali: SN 42.9 · Kulasutta [¶24] At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at Nāḷandā. There he stayed near Nāḷandā in Pāvārika’s Mango Grove. > Pali: Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari. Tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. [¶25] Now at that time Nāḷandā was undergoing famine and scarcity, with crops blighted and turned to straw. At that time the Jain ascetic of the Ñātika clan was residing at Nāḷandā together with a large assembly of Jain ascetics. Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Jain Ñātika, bowed, and sat down to one side. The Jain Ñātika said to him: > Pali: Tena kho pana samayena nāḷandā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṁ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṁ. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho asibandhakaputtaṁ gāmaṇiṁ nigaṇṭho nāṭaputto etadavoca: [¶26] “Come, chief, refute the ascetic Gotama’s doctrine. Then you will get a good reputation: ‘Asibandhaka’s son the chief refuted the doctrine of the ascetic Gotama, so mighty and powerful!’” > Pali: “ehi tvaṁ, gāmaṇi, samaṇassa gotamassa vādaṁ āropehi. Evaṁ te kalyāṇo kittisaddo abbhuggacchissati: ‘asibandhakaputtena gāmaṇinā samaṇassa gotamassa evaṁmahiddhikassa evaṁmahānubhāvassa vādo āropito’”ti. [¶27] “But sir, how am I to do this?” > Pali: “Kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁmahiddhikassa evaṁmahānubhāvassa vādaṁ āropessāmī”ti? [¶28] “Here, brahmin, go to the ascetic Gotama and say to him: ‘Sir, don’t you in many ways praise kindness, protection, and sympathy for families?’ When he’s asked this, if he answers: ‘Indeed I do, chief,’ say this to him: ‘So what then are you doing, wandering together with this large Saṅgha of mendicants during a time of famine and scarcity, with crops blighted and turned to straw? The Buddha is practicing to annihilate, collapse, and ruin families!’ When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down.” > Pali: “Ehi tvaṁ, gāmaṇi, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: ‘nanu, bhante, bhagavā anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī’ti? Sace kho, gāmaṇi, samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘evaṁ, gāmaṇi, tathāgato anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṁ cārikaṁ carati? Ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno’ti. Imaṁ kho te, gāmaṇi, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho neva sakkhati uggilituṁ, neva sakkhati ogilitun”ti. [¶29] “Yes, sir,” replied Asibandhaka’s son. He rose from his seat, bowed, and respectfully circled the Jain Ñātika, keeping him on his right. Then he went to the Buddha, bowed, sat down to one side, and said to him: > Pali: “Evaṁ, bhante”ti kho asibandhakaputto gāmaṇi nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: [¶30] “Sir, don’t you in many ways praise kindness, protection, and sympathy for families?” > Pali: “Nanu, bhante, bhagavā anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī”ti? [¶31] “Indeed I do, chief.” > Pali: “Evaṁ, gāmaṇi, tathāgato anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī”ti. [¶32] “So what then are you doing, wandering together with this large Saṅgha of mendicants during a time of famine and scarcity, with crops blighted and turned to straw? The Buddha is practicing to annihilate, collapse, and ruin families!” > Pali: “Atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṁ cārikaṁ carati? Ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno”ti. [¶33] “Well, chief, I recollect ninety-one eons back but I’m not aware of any family that’s been ruined merely by offering some cooked almsfood. Rather, rich, affluent, and wealthy families—with lots of gold and silver, lots of property and assets, and lots of money and grain—all acquired their wealth because of giving, truth, and restraint. > Pali: “Ito so, gāmaṇi, ekanavutikappe yamahaṁ anussarāmi, nābhijānāmi kiñci kulaṁ pakkabhikkhānuppadānamattena upahatapubbaṁ. Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca. [¶34] Chief, there are eight causes and reasons for the ruin of families. Their ruin stems from rulers, bandits, fire, or flood. Or they lose their savings. Or their business fails due to not applying themselves to work. Or a wastrel is born into the family who squanders and fritters away their wealth. And impermanence is the eighth. These are the eight causes and reasons for the ruin of families. > Pali: Aṭṭha kho, gāmaṇi, hetū, aṭṭha paccayā kulānaṁ upaghātāya. Rājato vā kulāni upaghātaṁ gacchanti, corato vā kulāni upaghātaṁ gacchanti, aggito vā kulāni upaghātaṁ gacchanti, udakato vā kulāni upaghātaṁ gacchanti, nihitaṁ vā ṭhānā vigacchati, duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti uppajjati, yo te bhoge vikirati vidhamati viddhaṁseti, aniccatāyeva aṭṭhamīti. Ime kho, gāmaṇi, aṭṭha hetū, aṭṭha paccayā kulānaṁ upaghātāya. [¶35] Given that these eight reasons are found, suppose someone says this: ‘The Buddha is practicing to annihilate, collapse, and ruin families!’ Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.” > Pali: Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṁvijjamānesu yo maṁ evaṁ vadeyya: ‘ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno’ti, taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye”ti. [¶36] When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” > Pali: Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶37] > Pali: Navamaṁ. [¶38] SN 42.10 · With Maṇicūḷaka > Pali: SN 42.10 · Maṇicūḷakasutta [¶39] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time while the king’s retinue was sitting together in the royal compound this discussion came up among them, “Gold and currency are proper for ascetics who follow the Sakyan. They accept and receive gold and currency.” > Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājantepure rājaparisāya sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan”ti. [¶40] Now at that time the chief Maṇicūḷaka was sitting in that assembly. He said to that retinue, “Good masters, don’t say that. Gold and currency are not proper for ascetics who follow the Sakyan. They neither accept nor receive gold and currency. They have set aside gems and gold, and quit using gold and currency.” He was able to persuade that assembly. > Pali: Tena kho pana samayena maṇicūḷako gāmaṇi tassaṁ parisāyaṁ nisinno hoti. Atha kho maṇicūḷako gāmaṇi taṁ parisaṁ etadavoca: “mā ayyo evaṁ avacuttha. Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā”ti. Asakkhi kho maṇicūḷako gāmaṇi taṁ parisaṁ saññāpetuṁ. [¶41] Then Maṇicūḷaka went up to the Buddha, bowed, sat down to one side, and told him what had happened. He then said, “Answering this way, I trust that I repeat what the Buddha has said, and don’t misrepresent him with an untruth. I trust my explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.” > Pali: Atha kho maṇicūḷako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho maṇicūḷako gāmaṇi bhagavantaṁ etadavoca: “idha, bhante, rājantepure rājaparisāya sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan’ti. Evaṁ vutte, ahaṁ, bhante, taṁ parisaṁ etadavocaṁ: ‘mā ayyo evaṁ avacuttha. Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’ti. Asakkhiṁ khvāhaṁ, bhante, taṁ parisaṁ saññāpetuṁ. Kaccāhaṁ, bhante, evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? [¶42] “Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. > Pali: “Taggha tvaṁ, gāmaṇi, evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. [¶43] Gold and currency are not proper for ascetics who follow the Sakyan. They neither accept nor receive gold and currency. They have set aside gems and gold, and quit using gold and currency. > Pali: Na hi, gāmaṇi, kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā. [¶44] If gold and currency were proper for them, then the five kinds of sensual stimulation would also be proper. And if the five kinds of sensual stimulation are proper for them, you should categorically regard them as not having the qualities of an ascetic or a follower of the Sakyan. > Pali: Yassa kho, gāmaṇi, jātarūparajataṁ kappati, pañcapi tassa kāmaguṇā kappanti. Yassa pañca kāmaguṇā kappanti (…), ekaṁsenetaṁ, gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti. [¶45] Rather, chief, I say this: Straw may be looked for by one needing straw; wood may be looked for by one needing wood; a cart may be looked for by one needing a cart; a workman may be looked for by one needing a workman. But in any case, there is no way they can accept or look for gold and currency, I say.” > Pali: Api cāhaṁ, gāmaṇi, evaṁ vadāmi— tiṇaṁ tiṇatthikena pariyesitabbaṁ, dāru dārutthikena pariyesitabbaṁ, sakaṭaṁ sakaṭatthikena pariyesitabbaṁ, puriso purisatthikena pariyesitabbo. Na tvevāhaṁ, gāmaṇi, kenaci pariyāyena ‘jātarūparajataṁ sāditabbaṁ pariyesitabban’ti vadāmī”ti. [¶46] > Pali: Dasamaṁ. [¶47] SN 42.11 · With Bhadraka > Pali: SN 42.11 · Bhadrakasutta [¶48] At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Uruvelakappa. Then Bhadraka the village chief went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Ekaṁ samayaṁ bhagavā mallesu viharati uruvelakappaṁ nāma mallānaṁ nigamo. Atha kho bhadrako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhadrako gāmaṇi bhagavantaṁ etadavoca: [¶49] “Please, sir, let the Blessed One teach me the origin and disappearance of suffering.” > Pali: “sādhu me, bhante, bhagavā dukkhassa samudayañca atthaṅgamañca desetū”ti. [¶50] “Chief, if I were to teach you about the origin and disappearance of suffering in connection with the past, saying ‘this is how it was in the past,’ you might have doubts or uncertainties about that. If I were to teach you about the origin and disappearance of suffering in connection with the future, saying ‘this is how it will be in the future,’ you might have doubts or uncertainties about that. Rather, chief, I will teach you about the origin and disappearance of suffering as I am sitting right here and you are sitting right there. Listen and apply your mind well, I will speak.” > Pali: “Ahañce te, gāmaṇi, atītamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: ‘evaṁ ahosi atītamaddhānan’ti, tatra te siyā kaṅkhā, siyā vimati. Ahañce te, gāmaṇi, anāgatamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: ‘evaṁ bhavissati anāgatamaddhānan’ti, tatrāpi te siyā kaṅkhā, siyā vimati. Api cāhaṁ, gāmaṇi, idheva nisinno ettheva te nisinnassa dukkhassa samudayañca atthaṅgamañca desessāmi. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. [¶51] “Yes, sir,” Bhadraka replied. The Buddha said this: > Pali: “Evaṁ, bhante”ti kho bhadrako gāmaṇi bhagavato paccassosi. Bhagavā etadavoca: [¶52] “What do you think, chief? Are there any people here in Uruvelakappa who, if they were executed, imprisoned, fined, or condemned, it would cause you sorrow, lamentation, pain, sadness, and distress?” > Pali: “Taṁ kiṁ maññasi, gāmaṇi, atthi te uruvelakappe manussā yesaṁ te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? [¶53] “There are, sir.” > Pali: “Atthi me, bhante, uruvelakappe manussā yesaṁ me vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti. [¶54] “But are there any people here in Uruvelakappa who, if they were executed, imprisoned, fined, or condemned, it would not cause you sorrow, lamentation, pain, sadness, and distress?” > Pali: “Atthi pana te, gāmaṇi, uruvelakappe manussā yesaṁ te vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? [¶55] “There are, sir.” > Pali: “Atthi me, bhante, uruvelakappe manussā yesaṁ me vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti. [¶56] “What’s the cause, chief, what’s the reason why, if this was to happen to some people it could cause you sorrow, while if it happens to others it does not?” > Pali: “Ko nu kho, gāmaṇi, hetu, ko paccayo yena te ekaccānaṁ uruvelakappiyānaṁ manussānaṁ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? [¶57] “The people regarding whom this would give rise to sorrow are those I have desire and passion. The people regarding whom this would not give rise to sorrow are those I don’t have desire and passion.” > Pali: “Yesaṁ me, bhante, uruvelakappiyānaṁ manussānaṁ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, atthi me tesu chandarāgo. Yesaṁ pana, bhante, uruvelakappiyānaṁ manussānaṁ vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, natthi me tesu chandarāgo”ti. [¶58] “With this present phenomenon that you have seen, understood, immediately attained, and fathomed, you can apply the same method to the past and future: ‘All the suffering that arose in the past was rooted and sourced in desire. For desire is the root of suffering. All the suffering that will arise in the future will be rooted and sourced in desire. For desire is the root of suffering.’” > Pali: “Iminā tvaṁ, gāmaṇi, dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṁ nehi: ‘yaṁ kho kiñci atītamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajji sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. Chando hi mūlaṁ dukkhassa. Yampi hi kiñci anāgatamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajjissati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. Chando hi mūlaṁ dukkhassā’”ti. [¶59] “It’s incredible, sir, it’s amazing! How well said this was by the Buddha! ‘All the suffering that arises is rooted and sourced in desire. For desire is the root of suffering.’ > Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, bhagavatā: ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. Chando hi mūlaṁ dukkhassā’ti. [¶60] I have a boy called Ciravāsi, who resides in a house away from here. I rise early and dispatch someone, saying: ‘Go, lad, and check on my boy Ciravāsi.’ Until they get back I worry: ‘I hope nothing’s wrong with Ciravāsi!’” > Pali: Atthi me, bhante, ciravāsī nāma kumāro bahi āvasathe paṭivasati. So khvāhaṁ, bhante, kālasseva vuṭṭhāya purisaṁ uyyojemi: ‘gaccha, bhaṇe, ciravāsiṁ kumāraṁ jānāhī’ti. Yāvakīvañca, bhante, so puriso nāgacchati, tassa me hoteva aññathattaṁ: ‘mā heva ciravāsissa kumārassa kiñci ābādhayitthā’”ti. [¶61] “What do you think, chief? If Ciravāsi was executed, imprisoned, fined, or condemned, would it cause you sorrow, lamentation, pain, sadness, and distress?” > Pali: “Taṁ kiṁ maññasi, gāmaṇi, ciravāsissa kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? [¶62] “How could it not, sir?” > Pali: “Ciravāsissa me, bhante, kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṁ, kiṁ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā”ti. [¶63] “This too is a way to understand: ‘All the suffering that arises is rooted and sourced in desire. For desire is the root of suffering.’ > Pali: “Imināpi kho etaṁ, gāmaṇi, pariyāyena veditabbaṁ: ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. Chando hi mūlaṁ dukkhassā’ti. [¶64] What do you think, chief? Before you’d seen or heard of Ciravāsi’s mother, did you have any desire or passion or fondness for her?” > Pali: Taṁ kiṁ maññasi, gāmaṇi, yadā te ciravāsimātā adiṭṭhā ahosi, assutā ahosi, te ciravāsimātuyā chando vā rāgo vā pemaṁ vā”ti? [¶65] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶66] “Then was it because you saw or heard of her that you had desire or passion or fondness for her?” > Pali: “Dassanaṁ vā te, gāmaṇi, āgamma savanaṁ vā evaṁ te ahosi: ‘ciravāsimātuyā chando vā rāgo vā pemaṁ vā’”ti? [¶67] “Yes, sir.” > Pali: “Evaṁ, bhante”. [¶68] “What do you think, chief? If Ciravāsi’s mother was executed, imprisoned, fined, or condemned, would it cause you sorrow, lamentation, pain, sadness, and distress?” > Pali: “Taṁ kiṁ maññasi, gāmaṇi, ciravāsimātuyā te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? [¶69] “How could it not, sir?” > Pali: “Ciravāsimātuyā me, bhante, vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṁ, kiṁ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā”ti. [¶70] “This too is a way to understand: ‘All the suffering that arises is rooted and sourced in desire. For desire is the root of suffering.’” > Pali: “Imināpi kho etaṁ, gāmaṇi, pariyāyena veditabbaṁ: ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. Chando hi mūlaṁ dukkhassā’”ti. [¶71] > Pali: Ekādasamaṁ. ## 37. Chiefs · SN 42.12 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/37/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/37/#p-N [¶0] SN 42.12 · With Rāsiya > Pali: SN 42.12 · Rāsiyasutta [¶1] Then Rāsiya the chief went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rāsiyo gāmaṇi bhagavantaṁ etadavoca: [¶2] “Sir, I have heard this: ‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those fervent mortifiers who live rough.’ I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?” > Pali: “sutaṁ metaṁ, bhante, ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti. Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? [¶3] “Chief, those who say this do not repeat what I have said. They misrepresent me with what is false, hollow, and untrue. > Pali: “Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā tucchā abhūtena. [¶4] These two extremes should not be cultivated by one gone forth. Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless. > Pali: Dveme, gāmaṇi, antā pabbajitena na sevitabbā— yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. [¶5] Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. > Pali: Ete te, gāmaṇi, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. [¶6] And what is that middle way of practice? 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. > Pali: Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. [¶7] This, chief, is the middle way of practice that was understood by the Realized One, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. > Pali: Ayaṁ kho sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. [¶8] There are these three pleasure seekers in the world. What three? Take a pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit. Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, but don’t share it and make merit. Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, and they share it and make merit. > Pali: Tayo kho me, gāmaṇi, kāmabhogino santo saṁvijjamānā lokasmiṁ. Katame tayo? Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. [¶9] Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They don’t make themselves happy and pleased, or share it and make merit. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They don’t make themselves happy and pleased, or share it and make merit. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, and they share it and make merit. > Pali: Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. [¶10] Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They don’t make themselves happy and pleased, or share it and make merit. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, but don’t share it and make merit. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. > Pali: Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. [¶11] Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit. They may be criticized on three grounds. What three? They seek wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be criticized on these three grounds. > Pali: Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṁ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho. [¶12] Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. This pleasure seeker may be criticized on two grounds, and praised on one. What are the two grounds for criticism? They seek wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. What is the one ground for praise? They make themselves happy and pleased. This is the one ground for praise. This pleasure seeker may be criticized on these two grounds, and praised on this one. > Pali: Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso. Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṁso? Attānaṁ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṁso. Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso. [¶13] Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit. This pleasure seeker may be criticized on one ground, and praised on two. What is the one ground for criticism? They seek wealth using illegitimate, coercive means. This is the one ground for criticism. What are the two grounds for praise? They make themselves happy and pleased. This is the first ground for praise. They share it and make merit. This is the second ground for praise. This pleasure seeker may be criticized on this one ground, and praised on these two. > Pali: Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṁso? Attānaṁ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṁso. Saṁvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṁso. Ayaṁ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso. [¶14] Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, or share it and make merit. They may be praised on one ground, and criticized on three. What is the one ground for praise? They seek wealth using legitimate, non-coercive means. This is the one ground for praise. What are the three grounds for criticism? They seek wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these three. > Pali: Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, tīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṁ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi tīhi ṭhānehi gārayho. [¶15] Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds, and criticized on two. What are the two grounds for praise? They seek wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. What are the two grounds for criticism? They seek wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on these two. > Pali: Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, dvīhi ṭhānehi gārayho. Katamehi dvīhi ṭhānehi pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, imehi dvīhi ṭhānehi gārayho. [¶16] Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and makes merit. They may be praised on three grounds, and criticized on one. What are the three grounds for praise? They seek wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. What is the one ground for criticism? They seek wealth using illegitimate, coercive means. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds, and criticized on this one. > Pali: Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho. [¶17] Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, but who doesn’t make themselves happy and pleased, or share it and make merit. They may be praised on one ground, and criticized on two. What is the one ground for praise? They seek wealth using legitimate, non-coercive means. This is the one ground for praise. What are the two grounds for criticism? They don’t make themselves happy and pleased. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these two. > Pali: Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena, na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, dvīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso. Katamehi dvīhi ṭhānehi gārayho? Na attānaṁ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho. Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi dvīhi ṭhānehi gārayho. [¶18] Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. This pleasure seeker may be praised on two grounds, and criticized on one. What are the two grounds for praise? They seek wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. What is the one ground for criticism? They don’t share it and make merit. This is the one ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on this one. > Pali: Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. Katamena ekena ṭhānena gārayho? Na saṁvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho. [¶19] Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. What are the three grounds for praise? They seek wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. What is the one ground for criticism? They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds, and criticized on this one. > Pali: Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. Katamena ekena ṭhānena gārayho? Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho. [¶20] Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This pleasure seeker may be praised on four grounds. What are the four grounds for praise? They seek wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. This pleasure seeker may be praised on these four grounds. > Pali: Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Ayaṁ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṁso. Katamehi catūhi ṭhānehi pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṁso. Ayaṁ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṁso. [¶21] These three fervent mortifiers who live rough are found in the world. What three? > Pali: Tayome, gāmaṇi, tapassino lūkhajīvino santo saṁvijjamānā lokasmiṁ. Katame tayo? [¶22] Take a fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking: ‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’ They mortify and torment themselves. But they don’t achieve any skillful quality, or realize any superhuman distinction in knowledge and vision worthy of the noble ones. > Pali: Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. [¶23] Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking: ‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’ They mortify and torment themselves. And they achieve a skillful quality, but don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones. > Pali: Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. So attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. [¶24] Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking: ‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’ They mortify and torment themselves. And they achieve a skillful quality, and they realize a superhuman distinction in knowledge and vision worthy of the noble ones. > Pali: Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. [¶25] In this case, the first fervent mortifier may be criticized on three grounds. What three? They mortify and torment themselves. This is the first ground for criticism. They don’t achieve a skillful quality. This is the second ground for criticism. They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the third ground for criticism. This fervent mortifier may be criticized on these three grounds. > Pali: Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Kusalañca dhammaṁ nādhigacchatīti, iminā dutiyena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā tatiyena ṭhānena gārayho. Ayaṁ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho. [¶26] In this case, the second fervent mortifier may be criticized on two grounds, and praised on one. What are the two grounds for criticism? They mortify and torment themselves. This is the first ground for criticism. They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for criticism. What is the one ground for praise? They achieve a skillful quality. This is the one ground for praise. This fervent mortifier may be criticized on these two grounds, and praised on one. > Pali: Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso. Katamehi dvīhi ṭhānehi gārayho? Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṁso? Kusalañhi kho dhammaṁ adhigacchatīti, iminā ekena ṭhānena pāsaṁso. Ayaṁ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso. [¶27] In this case, the third fervent mortifier may be criticized on one ground, and praised on two. What is the one ground for criticism? They mortify and torment themselves. This is the one ground for criticism. What are the two grounds for praise? They achieve a skillful quality. This is the first ground for praise. They realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for praise. This fervent mortifier may be criticized on this one ground, and praised on two. > Pali: Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso. Katamena ekena ṭhānena gārayho? Attānaṁ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṁso? Kusalañca dhammaṁ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṁso. Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikarotīti, iminā dutiyena ṭhānena pāsaṁso. Ayaṁ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso. [¶28] There are these three kinds of wearing away that are apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves. What three? > Pali: Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. Katamā tisso? [¶29] A greedy person, because of greed, intends to hurt themselves, hurt others, and hurt both. When they’ve given up greed they don’t have such intentions. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. > Pali: Yaṁ ratto rāgādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. [¶30] A hateful person, because of hate, intends to hurt themselves, hurt others, and hurt both. When they’ve given up hate they don’t have such intentions. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. > Pali: Yaṁ duṭṭho dosādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. [¶31] A deluded person, because of delusion, intends to hurt themselves, hurt others, and hurt both. When they’ve given up delusion they don’t have such intentions. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. > Pali: Yaṁ mūḷho mohādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. [¶32] These are the three kinds of wearing away that are apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves.” > Pali: Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhī”ti. [¶33] When he said this, Rāsiya the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” > Pali: Evaṁ vutte, rāsiyo gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶34] > Pali: Dvādasamaṁ. ## 38. Chiefs · SN 42.13 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/38/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/38/#p-N [¶0] SN 42.13 · With Pāṭaliya > Pali: SN 42.13 · Pāṭaliyasutta [¶1] At one time the Buddha was staying in the land of the Koliyans, where they have a town named Uttarakā. Then Pāṭaliya the chief went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Ekaṁ samayaṁ bhagavā koliyesu viharati uttaraṁ nāma koliyānaṁ nigamo. Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pāṭaliyo gāmaṇi bhagavantaṁ etadavoca: [¶2] “Sir, I have heard this: ‘The ascetic Gotama knows deceit.’ I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism? For we don’t want to misrepresent the Blessed One.” > Pali: “sutaṁ metaṁ, bhante: ‘samaṇo gotamo māyaṁ jānātī’ti. Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? Anabbhācikkhitukāmā hi mayaṁ, bhante, bhagavantan”ti. [¶3] “Chief, those who say this repeat what I have said, and don’t misrepresent me with an untruth. Their explanation is in line with the teaching, and there are no legitimate grounds for rebuttal and criticism.” > Pali: “Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, vuttavādino ceva me, te na ca maṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti. [¶4] “Sir, we didn’t believe that what those ascetics and brahmins said was really true. But it seems the ascetic Gotama is deceitful!” > Pali: “Saccaṁyeva kira, bho, mayaṁ tesaṁ samaṇabrāhmaṇānaṁ na saddahāma: ‘samaṇo gotamo māyaṁ jānātī’ti, samaṇo khalu bho gotamo māyāvī”ti. [¶5] “Chief, does someone who says ‘I know deceit’ also say ‘I am deceitful’?” > Pali: “Yo nu kho, gāmaṇi, evaṁ vadeti: ‘ahaṁ māyaṁ jānāmī’ti, so evaṁ vadeti: ‘ahaṁ māyāvī’”ti. [¶6] “That’s right, Blessed One! That’s right, Holy One!” > Pali: “Tatheva taṁ bhagavā hoti, tatheva taṁ sugata hotī”ti. [¶7] “Well then, chief, I’ll ask you about this in return, and you can answer as you like. > Pali: “Tena hi, gāmaṇi, taññevettha paṭipucchissāmi; yathā te khameyya, tathā taṁ byākareyyāsi— [¶8] What do you think, chief? Do you know the Koliyan officers with drooping headdresses?” > Pali: Taṁ kiṁ maññasi, gāmaṇi, jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe”ti? [¶9] “I know them, sir.” > Pali: “Jānāmahaṁ, bhante, koliyānaṁ lambacūḷake bhaṭe”ti. [¶10] “And what’s their job?” > Pali: “Taṁ kiṁ maññasi, gāmaṇi, kimatthiyā koliyānaṁ lambacūḷakā bhaṭā”ti? [¶11] “To put a stop to bandits and to deliver messages for the Koliyans.” > Pali: “Ye ca, bhante, koliyānaṁ corā te ca paṭisedhetuṁ, yāni ca koliyānaṁ dūteyyāni tāni ca vahātuṁ, etadatthiyā, bhante, koliyānaṁ lambacūḷakā bhaṭā”ti. [¶12] “What do you think, chief? Are the Koliyan officers with drooping headdresses moral or immoral?” > Pali: “Taṁ kiṁ maññasi, gāmaṇi, jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe sīlavante vā te dussīle vā”ti? [¶13] “I know that they’re immoral, of bad character, sir. They are among those in the world who are immoral and of bad character.” > Pali: “Jānāmahaṁ, bhante, koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme; ye ca loke dussīlā pāpadhammā koliyānaṁ lambacūḷakā bhaṭā tesaṁ aññatarā”ti. [¶14] “Would it be right to say that Pāṭaliya knows the Kolyian officers with drooping headdresses who are immoral, of bad character, so he too must be immoral and of bad character?” > Pali: “Yo nu kho, gāmaṇi, evaṁ vadeyya: ‘pāṭaliyo gāmaṇi jānāti koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā”ti? [¶15] “No, sir. I’m quite different from the Koliyan officers with drooping headdresses; we have quite different characters.” > Pali: “No hetaṁ, bhante. Aññe, bhante, koliyānaṁ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṁ lambacūḷakā bhaṭā, aññathādhammohamasmī”ti. [¶16] “So if you can know those officers of bad character while you are not of bad character, why can’t the Realized One know deceit, without being deceitful? > Pali: “Tvañhi nāma, gāmaṇi, lacchasi: ‘pāṭaliyo gāmaṇi jānāti koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme, na ca pāṭaliyo gāmaṇi dussīlo pāpadhammo’ti, kasmā tathāgato na lacchati: ‘tathāgato māyaṁ jānāti, na ca tathāgato māyāvī’ti? [¶17] I understand deceit and its result. And I understand how the deceitful practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. > Pali: Māyañcāhaṁ, gāmaṇi, pajānāmi, māyāya ca vipākaṁ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. [¶18] I understand killing living creatures and its result. And I understand how those who kill living creatures practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. I understand stealing … sexual misconduct … lying … backbiting … harsh speech … talking nonsense … covetousness … ill will … wrong view and its result. And I understand how those who have wrong view practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. > Pali: Pāṇātipātañcāhaṁ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṁ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Adinnādānañcāhaṁ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṁ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Kāmesumicchācārañcāhaṁ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṁ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Musāvādañcāhaṁ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṁ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Pisuṇavācañcāhaṁ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṁ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Pharusavācañcāhaṁ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṁ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Samphappalāpañcāhaṁ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṁ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Abhijjhañcāhaṁ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṁ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Byāpādapadosañcāhaṁ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṁ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Micchādiṭṭhiñcāhaṁ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṁ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. [¶19] There are some ascetics and brahmins who have this doctrine and view: ‘Everyone who kills living creatures experiences pain and sadness in this very life. Everyone who steals … commits sexual misconduct … lies experiences pain and sadness in this very life.’ > Pali: Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti. [¶20] But you can see someone, garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king. You might ask someone: ‘My man, what did that man do?’ And they’d reply: ‘My man, that man attacked the king’s enemy and killed them. The king was delighted and gave him this reward. That’s why he’s garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.’ > Pali: Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikaṁ pasayha jīvitā voropesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’ti. [¶21] And you can see someone else, his arms tied tightly behind his back with a strong rope. His head is shaven and he’s marched from street to street and from square to square to the beating of a harsh drum. Then he’s taken out the south gate and there, to the south of the city, they chop off his head. You might ask someone: ‘My man, what did that man do?’ And they’d reply: ‘My man, that man is an enemy of the king, and he has murdered a man or a woman. That’s why the rulers arrested him and inflicted such punishment.’ > Pali: Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi, daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rājaverī itthiṁ vā purisaṁ vā jīvitā voropesi, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. [¶22] What do you think, chief? Have you seen or heard of such a thing?” > Pali: Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti? [¶23] “Sir, we have seen it and heard of it, and we will hear of it again.” > Pali: “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. [¶24] “Since this is so, the ascetics and brahmins whose view is that everyone who kills living creatures experiences pain and sadness in this very life: are they right or wrong?” > Pali: “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā”ti? [¶25] “They’re wrong, sir.” > Pali: “Musā, bhante”. [¶26] “But those who speak hollow, false nonsense: are they moral or immoral?” > Pali: “Ye pana te tucchaṁ musā vilapanti, sīlavanto vā te dussīlā vā”ti? [¶27] “Immoral, sir.” > Pali: “Dussīlā, bhante”. [¶28] “And are those who are immoral, of bad character practicing wrongly or rightly?” > Pali: “Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti? [¶29] “They’re practicing wrongly, sir.” > Pali: “Micchāpaṭipannā, bhante”. [¶30] “And do those who are practicing wrongly have wrong view or right view?” > Pali: “Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti? [¶31] “They have wrong view, sir.” > Pali: “Micchādiṭṭhikā, bhante”. [¶32] “But is it appropriate to have confidence in those of wrong view?” > Pali: “Ye pana te micchādiṭṭhikā kallaṁ nu tesu pasīditun”ti? [¶33] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶34] “You can see someone, garlanded and adorned … ‘My man, that man attacked the king’s enemy and took their valuables. The king was delighted and gave him this reward. …’ … > Pali: “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikassa pasayha ratanaṁ ahāsi. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti. [¶35] And you can see someone else, his arms tied tightly behind his back … ‘My man, that man took something from a village or wilderness, with the intention to commit theft. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?” > Pali: Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chijjamāno tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyi. Tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti? [¶36] “Sir, we have seen it and heard of it, and we will hear of it again.” > Pali: “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. [¶37] “Since this is so, the ascetics and brahmins whose view is that everyone who steals experiences pain and sadness in this very life: are they right or wrong? … Is it appropriate to have confidence in them?” > Pali: “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti …pe… kallaṁ nu tesu pasīditun”ti? [¶38] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶39] “You can see someone, garlanded and adorned … ‘My friend, that man had relations with the wives of an enemy king. The king was delighted and gave him this reward. …’ … > Pali: “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikassa dāresu cārittaṁ āpajji. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti. [¶40] And you can see someone else, his arms tied tightly behind his back … ‘My friend, that man had relations with women and maidens of good families. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?” > Pali: Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kulitthīsu kulakumārīsu cārittaṁ āpajji, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti? [¶41] “Sir, we have seen it and heard of it, and we will hear of it again.” > Pali: “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. [¶42] “Since this is so, the ascetics and brahmins whose view is that everyone who commits sexual misconduct experiences pain and sadness in this very life: are they right or wrong? … Is it appropriate to have confidence in them?” > Pali: “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti …pe… kallaṁ nu tesu pasīditun”ti? [¶43] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶44] “And you can see someone, garlanded and adorned … ‘My man, that man amused the king with lies. The king was delighted and gave him this reward. …’ … > Pali: “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rājānaṁ musāvādena hāsesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti. [¶45] And you can see someone else, his arms tied tightly behind his back … ‘My man, that man has ruined a householder or householder’s child by lying. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?” > Pali: Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ bhañji, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti? [¶46] “Sir, we have seen it and heard of it, and we will hear of it again.” > Pali: “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. [¶47] “Since this is so, the ascetics and brahmins whose view is that everyone who lies experiences pain and sadness in this very life: are they right or wrong?” > Pali: “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā”ti? [¶48] “They’re wrong, sir.” > Pali: “Musā, bhante”. [¶49] “But those who speak hollow, false nonsense: are they moral or immoral?” > Pali: “Ye pana te tucchaṁ musā vilapanti sīlavanto vā te dussīlā vā”ti? [¶50] “Immoral, sir.” > Pali: “Dussīlā, bhante”. [¶51] “And are those who are immoral, of bad character practicing wrongly or rightly?” > Pali: “Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti? [¶52] “They’re practicing wrongly, sir.” > Pali: “Micchāpaṭipannā, bhante”. [¶53] “And do those who are practicing wrongly have wrong view or right view?” > Pali: “Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti? [¶54] “They have wrong view, sir.” > Pali: “Micchādiṭṭhikā, bhante”. [¶55] “But is it appropriate to have confidence in those of wrong view?” > Pali: “Ye pana te micchādiṭṭhikā kallaṁ nu tesu pasīditun”ti? [¶56] “No, sir. > Pali: “No hetaṁ, bhante”. [¶57] It’s incredible, sir, it’s amazing! I have a guest house, where there are cots, seats, water jars, and oil lamps. Whenever an ascetic or brahmin comes to stay, I share what I have as best I can. Once it so happened, sir, that four teachers of different views, beliefs, and opinions came to stay at my guest house. > Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Atthi me, bhante, āvasathāgāraṁ. Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. Tattha yo samaṇo vā brāhmaṇo vā vāsaṁ upeti, tenāhaṁ yathāsatti yathābalaṁ saṁvibhajāmi. Bhūtapubbaṁ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṁ āvasathāgāre vāsaṁ upagacchuṁ. [¶58] One teacher had this doctrine and view: ‘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.’ > Pali: Eko satthā evaṁvādī evaṁdiṭṭhi: ‘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 pavedentī’ti. [¶59] One teacher had this doctrine and view: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ > Pali: Eko satthā evaṁvādī evaṁdiṭṭhi: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. [¶60] One teacher had this doctrine and view: ‘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: Eko satthā evaṁvādī evaṁdiṭṭhi: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato 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 ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, 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. [¶61] One teacher had this doctrine and view: ‘The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed 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, evil comes of that, and an 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, evil comes of that, and an 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, merit comes of that, and an outcome of merit. In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’ > Pali: Eko satthā evaṁvādī evaṁdiṭṭhi: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti. [¶62] I had doubt and uncertainty about that: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’” > Pali: Tassa mayhaṁ, bhante, ahudeva kaṅkhā, ahu vicikicchā: ‘kosu nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti? [¶63] “Chief, no wonder you’re doubting and uncertain. Doubt has come up in you about an uncertain matter.” > Pali: “Alañhi te, gāmaṇi, kaṅkhituṁ, alaṁ vicikicchituṁ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā”ti. [¶64] “I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.” > Pali: “Evaṁ pasannohaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan”ti. [¶65] “Chief, there is immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty. > Pali: “Atthi, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi. Evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. [¶66] And what is immersion based on understanding of principle? It’s when a noble disciple has given up killing living creatures, stealing, sexual misconduct, lying, backbiting, harsh speech, talking nonsense, covetousness, ill will, and wrong view. > Pali: Katamo ca, gāmaṇi, dhammasamādhi? Idha, gāmaṇi, ariyasāvako pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, abhijjhaṁ pahāya anabhijjhālu hoti, byāpādapadosaṁ pahāya abyāpannacitto hoti, micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti. [¶67] Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. > Pali: Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. [¶68] They reflect thus: ‘That teacher who had this doctrine and view: “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.” If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail. I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ > Pali: So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “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 pavedentī”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. [¶69] Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty. > Pali: Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. [¶70] Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. > Pali: Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. [¶71] They reflect thus: ‘That teacher who had this doctrine and view: “There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.” If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail. I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ > Pali: So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. [¶72] Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty. > Pali: Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. [¶73] Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. > Pali: Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. [¶74] They reflect thus: ‘That teacher who had this doctrine and view: “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.” If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail. I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ > Pali: So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato 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 ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, 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. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. [¶75] Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty. > Pali: Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. [¶76] Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. > Pali: Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. [¶77] They reflect thus: ‘That teacher who had this doctrine and view: “The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed 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, evil comes of that, and an 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, evil comes of that, and an 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, merit comes of that, and an outcome of merit. In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.” If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail. I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ > Pali: So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ atthi puññassa āgamo”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. [¶78] Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty. > Pali: Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. [¶79] Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. > Pali: Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe… muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe…. Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. [¶80] > Pali: So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “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 pavedentī”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. [¶81] > Pali: Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. [¶82] > Pali: Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chedato chedāpayato, pacato pācāpayato, socayato 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 ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, 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. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. [¶83] They reflect thus: ‘If what this good teacher says is true, it’s a sure bet for me to not hurt any creature firm or frail. I hold a winning hand on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ > Pali: Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā. Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. [¶84] Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.” > Pali: Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsī”ti. [¶85] When he said this, Pāṭaliya the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” > Pali: Evaṁ vutte, pāṭaliyo gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶86] > Pali: Terasamaṁ. [¶87] > Pali: Gāmaṇivaggo paṭhamo. [¶88] > Pali: Tassuddānaṁ [¶89] > Pali: Caṇḍo puṭo yodhājīvo, Hatthasso asibandhako; Desanā saṅkhakulaṁ maṇicūḷaṁ, Bhadrarāsiyapāṭalīti. [¶90] The Linked Discourses on chiefs are complete. > Pali: Gāmaṇisaṁyuttaṁ samattaṁ. ## 39. Chapter One · SN 43.1–43.11 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/39/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/39/#p-N [¶0] SN 43.1 · Mindfulness of the Body > Pali: SN 43.1 · Kāyagatāsatisutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] “Mendicants, I will teach you the unconditioned and the path that leads to the unconditioned. Listen … > Pali: “Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. Taṁ suṇātha. [¶3] And what is the unconditioned? The ending of greed, hate, and delusion. This is called the unconditioned. And what is the path that leads to the unconditioned? Mindfulness of the body. This is called the path that leads to the unconditioned. > Pali: Katamañca, bhikkhave, asaṅkhataṁ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati, bhikkhave, asaṅkhataṁ. Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Kāyagatāsati. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo. [¶4] So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” > Pali: Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo. Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. [¶5] > Pali: Paṭhamaṁ. [¶6] SN 43.2 · Serenity and Discernment > Pali: SN 43.2 · Samathavipassanāsutta [¶7] “Mendicants, I will teach you the unconditioned and the path that leads to the unconditioned. Listen … > Pali: “Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. Taṁ suṇātha. [¶8] And what is the unconditioned? The ending of greed, hate, and delusion. This is called the unconditioned. And what is the path that leads to the unconditioned? Serenity and discernment. This is called the path that leads to the unconditioned. …” > Pali: Katamañca, bhikkhave, asaṅkhataṁ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati, bhikkhave, asaṅkhataṁ. Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Samatho ca vipassanā ca. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶9] > Pali: Dutiyaṁ. [¶10] SN 43.3 · Placing the Mind and Keeping it Connected > Pali: SN 43.3 · Savitakkasavicārasutta [¶11] “And what is the path that leads to the unconditioned? Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected. …” > Pali: “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi—ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶12] > Pali: Tatiyaṁ. [¶13] SN 43.4 · Emptiness Immersion > Pali: SN 43.4 · Suññatasamādhisutta [¶14] “And what is the path that leads to the unconditioned? Emptiness immersion; signless immersion; undirected immersion. …” > Pali: “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Suññato samādhi, animitto samādhi, appaṇihito samādhi—ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶15] > Pali: Catutthaṁ. [¶16] SN 43.5 · Mindfulness Meditation > Pali: SN 43.5 · Satipaṭṭhānasutta [¶17] “And what is the path that leads to the unconditioned? The four kinds of mindfulness meditation. …” > Pali: “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Cattāro satipaṭṭhānā. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶18] > Pali: Pañcamaṁ. [¶19] SN 43.6 · Right Efforts > Pali: SN 43.6 · Sammappadhānasutta [¶20] “And what is the path that leads to the unconditioned? The four right efforts. …” > Pali: “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Cattāro sammappadhānā. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶21] > Pali: Chaṭṭhaṁ. [¶22] SN 43.7 · Bases of Psychic Power > Pali: SN 43.7 · Iddhipādasutta [¶23] “And what is the path that leads to the unconditioned? The four bases of psychic power. …” > Pali: “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Cattāro iddhipādā. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶24] > Pali: Sattamaṁ. [¶25] SN 43.8 · Faculties > Pali: SN 43.8 · Indriyasutta [¶26] “And what is the path that leads to the unconditioned? The five faculties. …” > Pali: “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Pañcindriyāni. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶27] > Pali: Aṭṭhamaṁ. [¶28] SN 43.9 · Powers > Pali: SN 43.9 · Balasutta [¶29] “And what is the path that leads to the unconditioned? The five powers. …” > Pali: “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Pañca balāni. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶30] > Pali: Navamaṁ. [¶31] SN 43.10 · Awakening Factors > Pali: SN 43.10 · Bojjhaṅgasutta [¶32] “And what is the path that leads to the unconditioned? The seven awakening factors. …” > Pali: “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Satta bojjhaṅgā. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶33] > Pali: Dasamaṁ. [¶34] SN 43.11 · The Path > Pali: SN 43.11 · Maggaṅgasutta [¶35] “And what is the path that leads to the unconditioned? The noble eightfold path. This is called the path that leads to the unconditioned. > Pali: “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Ariyo aṭṭhaṅgiko maggo. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo. [¶36] So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” > Pali: Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo. Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya kataṁ vo taṁ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. [¶37] > Pali: Ekādasamaṁ. [¶38] > Pali: Asaṅkhatasaṁyuttassa paṭhamo vaggo. [¶39] > Pali: Tassuddānaṁ [¶40] > Pali: Kāyo samatho savitakko, suññato satipaṭṭhānā; Sammappadhānā iddhipādā, indriyabalabojjhaṅgā; Maggena ekādasamaṁ, Tassuddānaṁ pavuccati. ## 40. Chapter Two · SN 43.12–43.13 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/40/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/40/#p-N [¶0] SN 43.12 · The Unconditioned > Pali: SN 43.12 · Asaṅkhatasutta [¶1] “Mendicants, I will teach you the unconditioned and the path that leads to the unconditioned. Listen … > Pali: “Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. Taṁ suṇātha. [¶2] And what is the unconditioned? The ending of greed, hate, and delusion. This is called the unconditioned. > Pali: Katamañca, bhikkhave, asaṅkhataṁ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati, bhikkhave, asaṅkhataṁ. [¶3] And what is the path that leads to the unconditioned? Serenity. This is called the path that leads to the unconditioned. > Pali: Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Samatho. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo. [¶4] So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned. > Pali: Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo. [¶5] Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” > Pali: Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanīti. [¶6] “Mendicants, I will teach you the unconditioned and the path that leads to the unconditioned. Listen … > Pali: Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. Taṁ suṇātha. [¶7] And what is the unconditioned? The ending of greed, hate, and delusion. This is called the unconditioned. > Pali: Katamañca, bhikkhave, asaṅkhataṁ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati, bhikkhave, asaṅkhataṁ. [¶8] And what is the path that leads to the unconditioned? Discernment. This is called the path that leads to the unconditioned. …” > Pali: Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Vipassanā. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo. Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ …pe… ayaṁ vo amhākaṁ anusāsanīti. [¶9] “And what is the path that leads to the unconditioned? > Pali: Katamo ca, bhikkhave, asaṅkhatagāmimaggo? [¶10] Immersion with placing the mind and keeping it connected. … Immersion without placing the mind, merely keeping it connected. … Immersion without placing the mind or keeping it connected. … > Pali: Savitakko savicāro samādhi. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Avitakko vicāramatto samādhi. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Avitakko avicāro samādhi. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶11] Emptiness immersion. … Signless immersion. … Undirected immersion. … > Pali: Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Suññato samādhi. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Animitto samādhi. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Appaṇihito samādhi. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶12] A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. … A mendicant meditates by observing an aspect of feelings … A mendicant meditates by observing an aspect of the mind … A mendicant meditates by observing an aspect of principles … > Pali: Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu citte cittānupassī viharati …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶13] A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities are given up. … A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that skillful qualities arise. … A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. … > Pali: Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶14] A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. … A mendicant develops the basis of psychic power that has immersion due to energy … immersion due to mental development … immersion due to inquiry, and active effort. … > Pali: Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu vīmaṁsasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶15] A mendicant develops the faculty of faith, which relies on seclusion, fading away, and cessation, and ripens as letting go. … A mendicant develops the faculty of energy … mindfulness … immersion … wisdom, which relies on seclusion, fading away, and cessation, and ripens as letting go. … > Pali: Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu vīriyindriyaṁ bhāveti vivekanissitaṁ …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu satindriyaṁ bhāveti …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu samādhindriyaṁ bhāveti …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu paññindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶16] A mendicant develops the power of faith … energy … mindfulness … immersion … wisdom, which relies on seclusion, fading away, and cessation, and ripens as letting go. … > Pali: Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu saddhābalaṁ bhāveti vivekanissitaṁ …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu vīriyabalaṁ bhāveti …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu satibalaṁ bhāveti …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu samādhibalaṁ bhāveti …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu paññābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶17] A mendicant develops the awakening factor of mindfulness … investigation of principles … energy … rapture … tranquility … immersion … equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go. … > Pali: Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ …pe… ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu dhammavicayasambojjhaṅgaṁ bhāveti …pe… vīriyasambojjhaṅgaṁ bhāveti …pe… pītisambojjhaṅgaṁ bhāveti …pe… passaddhisambojjhaṅgaṁ bhāveti …pe… samādhisambojjhaṅgaṁ bhāveti …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. [¶18] A mendicant develops right view … right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion, which relies on seclusion, fading away, and cessation, and ripens as letting go. > Pali: Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu sammāsaṅkappaṁ bhāveti …pe… sammāvācaṁ bhāveti …pe… sammākammantaṁ bhāveti …pe… sammāājīvaṁ bhāveti …pe… sammāvāyāmaṁ bhāveti …pe… sammāsatiṁ bhāveti …pe… asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, asaṅkhataṁ …pe…? Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. [¶19] This is called the path that leads to the unconditioned. > Pali: Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo. [¶20] So, mendicants, I’ve taught you the unconditioned and the path that leads to the unconditioned. > Pali: Iti kho, bhikkhave, desitaṁ vo mayā asaṅkhataṁ, desito asaṅkhatagāmimaggo. [¶21] Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” > Pali: Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. [¶22] > Pali: Paṭhamaṁ. [¶23] SN 43.13 · Uninclined > Pali: SN 43.13 · Anatasutta [¶24] “Mendicants, I will teach you the uninclined …” > Pali: “Anatañca vo, bhikkhave, desessāmi, anatagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, anataṁ …pe…”. [¶25] (Tell in full as in the unconditioned in the previous chapter.) > Pali: (Yathā asaṅkhataṁ tathā vitthāretabbaṁ.) [¶26] > Pali: Dutiyaṁ. ## 41. Undefiled, Etc. · SN 43.14–43.42 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/41/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/41/#p-N [¶0] SN 43.14 > Pali: SN 43.14 [¶1] “Mendicants, I will teach you the undefiled …” > Pali: “Anāsavañca vo, bhikkhave, desessāmi anāsavagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, anāsavaṁ …pe…. [¶2] SN 43.15 > Pali: SN 43.15 [¶3] “the truth …” > Pali: Saccañca vo, bhikkhave, desessāmi saccagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, saccaṁ …pe…. [¶4] SN 43.16 > Pali: SN 43.16 [¶5] “the far shore …” > Pali: Pārañca vo, bhikkhave, desessāmi pāragāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, pāraṁ …pe…. [¶6] SN 43.17 > Pali: SN 43.17 [¶7] “the subtle …” > Pali: Nipuṇañca vo, bhikkhave, desessāmi nipuṇagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, nipuṇaṁ …pe…. [¶8] SN 43.18 > Pali: SN 43.18 [¶9] “the very hard to see …” > Pali: Sududdasañca vo, bhikkhave, desessāmi sududdasagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, sududdasaṁ …pe…. [¶10] SN 43.19 > Pali: SN 43.19 [¶11] “the undecrepit …” > Pali: Ajajjarañca vo, bhikkhave, desessāmi ajajjaragāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, ajajjaraṁ …pe…. [¶12] SN 43.20 > Pali: SN 43.20 [¶13] “the everlasting …” > Pali: Dhuvañca vo, bhikkhave, desessāmi dhuvagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, dhuvaṁ …pe…. [¶14] SN 43.21 > Pali: SN 43.21 [¶15] “the not worn out …” > Pali: Apalokitañca vo, bhikkhave, desessāmi apalokitagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, apalokitaṁ …pe…. [¶16] SN 43.22 > Pali: SN 43.22 [¶17] “the invisible …” > Pali: Anidassanañca vo, bhikkhave, desessāmi anidassanagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, anidassanaṁ …pe…. [¶18] SN 43.24 > Pali: SN 43.24 [¶19] “the peaceful …” > Pali: Santañca vo, bhikkhave, desessāmi santagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, santaṁ …pe…. [¶20] SN 43.25 > Pali: SN 43.25 [¶21] “freedom from death …” > Pali: Amatañca vo, bhikkhave, desessāmi amatagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, amataṁ …pe…. [¶22] SN 43.26 > Pali: SN 43.26 [¶23] “the sublime …” > Pali: Paṇītañca vo, bhikkhave, desessāmi paṇītagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, paṇītaṁ …pe…. [¶24] SN 43.27 > Pali: SN 43.27 [¶25] “the state of grace …” > Pali: Sivañca vo, bhikkhave, desessāmi sivagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, sivaṁ …pe…. [¶26] SN 43.28 > Pali: SN 43.28 [¶27] “the sanctuary …” > Pali: Khemañca vo, bhikkhave, desessāmi khemagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, khemaṁ …pe…. [¶28] SN 43.30 > Pali: SN 43.30 [¶29] “the incredible …” > Pali: Acchariyañca vo, bhikkhave, desessāmi acchariyagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, acchariyaṁ …pe…. [¶30] SN 43.31 > Pali: SN 43.31 [¶31] “the amazing …” > Pali: Abbhutañca vo, bhikkhave, desessāmi abbhutagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, abbhutaṁ …pe…. [¶32] SN 43.32 > Pali: SN 43.32 [¶33] “the untroubled …” > Pali: Anītikañca vo, bhikkhave, desessāmi anītikagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, anītikaṁ …pe…. [¶34] SN 43.33 > Pali: SN 43.33 [¶35] “the not liable to trouble …” > Pali: Anītikadhammañca vo, bhikkhave, desessāmi anītikadhammagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, anītikadhammaṁ …pe…. [¶36] SN 43.34 > Pali: SN 43.34 [¶37] “extinguishment …” > Pali: Nibbānañca vo, bhikkhave, desessāmi nibbānagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, nibbānaṁ …pe…. [¶38] SN 43.35 > Pali: SN 43.35 [¶39] “the unafflicted …” > Pali: Abyābajjhañca vo, bhikkhave, desessāmi abyābajjhagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, abyābajjhaṁ …pe…. [¶40] SN 43.37 > Pali: SN 43.37 [¶41] “purity …” > Pali: Suddhiñca vo, bhikkhave, desessāmi suddhigāmiñca maggaṁ. Taṁ suṇātha. Katamā ca, bhikkhave, suddhi …pe…. [¶42] SN 43.38 > Pali: SN 43.38 [¶43] “release …” > Pali: Muttiñca vo, bhikkhave, desessāmi muttigāmiñca maggaṁ. Taṁ suṇātha. Katamā ca, bhikkhave, mutti …pe…. [¶44] SN 43.39 > Pali: SN 43.39 [¶45] “not clinging …” > Pali: Anālayañca vo, bhikkhave, desessāmi anālayagāmiñca maggaṁ. Taṁ suṇātha. Katamo ca, bhikkhave, anālayo …pe…. [¶46] SN 43.40 > Pali: SN 43.40 [¶47] “the island …” > Pali: Dīpañca vo, bhikkhave, desessāmi dīpagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, dīpaṁ …pe…. [¶48] SN 43.41 > Pali: SN 43.41 [¶49] “the asylum …” > Pali: Leṇañca vo, bhikkhave, desessāmi leṇagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, leṇaṁ …pe…. [¶50] SN 43.42 > Pali: SN 43.42 [¶51] “the shelter …” > Pali: Tāṇañca vo, bhikkhave, desessāmi tāṇagāmiñca maggaṁ. Taṁ suṇātha. Katamañca, bhikkhave, tāṇaṁ …pe…. ## 42. Chapter Two · SN 43.44 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/42/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/42/#p-N [¶0] SN 43.44 · The Final Haven > Pali: SN 43.44 · Parāyanasutta [¶1] “Mendicants, I will teach you the final haven and the path that leads to the final haven. Listen … > Pali: “Parāyanañca vo, bhikkhave, desessāmi parāyanagāmiñca maggaṁ. Taṁ suṇātha. [¶2] And what is the final haven? The ending of greed, hate, and delusion. This is called the final haven. > Pali: Katamañca, bhikkhave, parāyanaṁ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo— idaṁ vuccati, bhikkhave, parāyanaṁ. [¶3] And what is the path that leads to the final haven? Mindfulness of the body. This is called the path that leads to the final haven. > Pali: Katamo ca, bhikkhave, parāyanagāmī maggo? Kāyagatāsati. Ayaṁ vuccati, bhikkhave, parāyanagāmimaggo. [¶4] So, mendicants, I’ve taught you the final haven and the path that leads to the final haven. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” > Pali: Iti kho, bhikkhave, desitaṁ vo mayā parāyanaṁ, desito parāyanagāmimaggo. Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. [¶5] (Tell in full as in the unconditioned.) > Pali: (Yathā asaṅkhataṁ tathā vitthāretabbaṁ.) [¶6] > Pali: Tettiṁsatimaṁ. [¶7] > Pali: Dutiyo vaggo. [¶8] > Pali: Tassuddānaṁ [¶9] > Pali: Asaṅkhataṁ anataṁ anāsavaṁ, Saccañca pāraṁ nipuṇaṁ sududdasaṁ; Ajajjaraṁ dhuvaṁ apalokitaṁ, Anidassanaṁ nippapañca santaṁ. [¶10] > Pali: Amataṁ paṇītañca sivañca khemaṁ, Taṇhākkhayo acchariyañca abbhutaṁ; Anītikaṁ anītikadhammaṁ, Nibbānametaṁ sugatena desitaṁ. [¶11] > Pali: Abyābajjho virāgo ca, suddhi mutti anālayo; Dīpo leṇañca tāṇañca, saraṇañca parāyananti. [¶12] The Linked Discourses on the unconditioned are complete. > Pali: Asaṅkhatasaṁyuttaṁ samattaṁ. ## 43. The Undeclared Points · SN 44.1–44.5 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/43/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/43/#p-N [¶0] SN 44.1 · With Khemā > Pali: SN 44.1 · Khemāsutta [¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. > Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. [¶2] Now at that time the nun Khemā was wandering in the land of the Kosalans between Sāvatthī and Sāketa when she took up residence in Toraṇavatthu. Then King Pasenadi was traveling from Sāketa to Sāvatthī, and he too stayed in Toraṇavatthu for a single night. > Pali: Tena kho pana samayena khemā bhikkhunī kosalesu cārikaṁ caramānā antarā ca sāvatthiṁ antarā ca sāketaṁ toraṇavatthusmiṁ vāsaṁ upagatā hoti. Atha kho rājā pasenadi kosalo sāketā sāvatthiṁ gacchanto, antarā ca sāketaṁ antarā ca sāvatthiṁ toraṇavatthusmiṁ ekarattivāsaṁ upagacchi. [¶3] Then King Pasenadi addressed a man, “Please, my man, check if there’s a suitable (male) ascetic or brahmin in Toraṇavatthu to whom I can pay homage.” > Pali: Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, toraṇavatthusmiṁ tathārūpaṁ samaṇaṁ vā brāhmaṇaṁ vā jāna yamahaṁ ajja payirupāseyyan”ti. [¶4] “Yes, Your Majesty,” replied that man. He searched all over Toraṇavatthu, but he couldn’t see a suitable ascetic or brahmin for the king to pay homage to. > Pali: “Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā kevalakappaṁ toraṇavatthuṁ āhiṇḍanto nāddasa tathārūpaṁ samaṇaṁ vā brāhmaṇaṁ vā yaṁ rājā pasenadi kosalo payirupāseyya. [¶5] But he saw that the nun Khemā was staying there, so he went to the king and said to him, “Your Majesty, there’s no (male) ascetic or brahmin in Toraṇavatthu for the king to pay homage to. But there is the nun Khemā, who’s a disciple of the Blessed One, the perfected one, the fully awakened Buddha. She has a good reputation as being astute, competent, intelligent, learned, a brilliant speaker, and eloquent. Your Majesty may pay homage to her.” > Pali: Addasā kho so puriso khemaṁ bhikkhuniṁ toraṇavatthusmiṁ vāsaṁ upagataṁ. Disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: “Natthi kho, deva, toraṇavatthusmiṁ tathārūpo samaṇo vā brāhmaṇo vā yaṁ devo payirupāseyya. Atthi ca kho, deva, khemā nāma bhikkhunī, tassa bhagavato sāvikā arahato sammāsambuddhassa. Tassā kho pana ayyāya evaṁ kalyāṇo kittisaddo abbhuggato: ‘paṇḍitā, viyattā medhāvinī bahussutā cittakathā kalyāṇapaṭibhānā’ti. Taṁ devo payirupāsatū”ti. [¶6] Then King Pasenadi of Kosala went up to the nun Khemā, bowed, sat down to one side, and said to her: > Pali: Atha kho rājā pasenadi kosalo yena khemā bhikkhunī tenupasaṅkami; upasaṅkamitvā khemaṁ bhikkhuniṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo khemaṁ bhikkhuniṁ etadavoca: [¶7] “Ma’am, does a realized one still exist after death?” > Pali: “kiṁ nu kho, ayye, hoti tathāgato paraṁ maraṇā”ti? [¶8] “Great king, this has not been declared by the Buddha.” > Pali: “Abyākataṁ kho etaṁ, mahārāja, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti. [¶9] “Well then, does a realized one no longer exist after death?” > Pali: “Kiṁ panayye, na hoti tathāgato paraṁ maraṇā”ti? [¶10] “This too has not been declared by the Buddha.” > Pali: “Etampi kho, mahārāja, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti. [¶11] “Well then, does a realized one both still exist and no longer exist after death?” > Pali: “Kiṁ nu kho, ayye, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? [¶12] “This has not been declared by the Buddha.” > Pali: “Abyākataṁ kho etaṁ, mahārāja, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. [¶13] “Well then, does a realized one neither still exist nor no longer exist after death?” > Pali: “Kiṁ panayye, neva hoti na na hoti tathāgato paraṁ maraṇā”ti. [¶14] “This too has not been declared by the Buddha.” > Pali: “Etampi kho, mahārāja, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. [¶15] “Ma’am, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?” > Pali: “‘Kiṁ nu kho, ayye, hoti tathāgato paraṁ maraṇā’ti, iti puṭṭhā samānā: ‘abyākataṁ kho etaṁ, mahārāja, bhagavatā— hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ panayye, na hoti tathāgato paraṁ maraṇā’ti iti puṭṭhā samānā: ‘etampi kho, mahārāja, abyākataṁ bhagavatā— na hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ nu kho, ayye, hoti ca na ca hoti tathāgato paraṁ maraṇā’ti iti puṭṭhā samānā: ‘abyākataṁ kho etaṁ, mahārāja, bhagavatā— hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ panayye, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭhā samānā: ‘etampi kho, mahārāja, abyākataṁ bhagavatā— neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. Ko nu kho, ayye, hetu, ko paccayo yenetaṁ abyākataṁ bhagavatā”ti? [¶16] “Well then, Great King, I’ll ask you about this in return, and you can answer as you like. What do you think, Great King? > Pali: “Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, mahārāja, [¶17] Do you have any accountant or finger-tallier or reckoner who can count the grains of sand in the Ganges, that is, how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand?” > Pali: atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṁ gaṇetuṁ— ettakā vālukā iti vā, ettakāni vālukasatāni iti vā, ettakāni vālukasahassāni iti vā, ettakāni vālukasatasahassāni iti vā”ti? [¶18] “No, ma’am.” > Pali: “No hetaṁ, ayye”. [¶19] “Do you have any accountant or finger-tallier or reckoner who can count the water in the ocean, that is, how many gallons of water there are, how many hundreds or thousands or hundreds of thousands of gallons of water?” > Pali: “Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṁ gaṇetuṁ— ettakāni udakāḷhakāni iti vā, ettakāni udakāḷhakasatāni iti vā, ettakāni udakāḷhakasahassāni iti vā, ettakāni udakāḷhakasatasahassāni iti vā”ti? [¶20] “No, ma’am. Why is that? Because the ocean is deep, immeasurable, and hard to fathom.” > Pali: “No hetaṁ, ayye”. “Taṁ kissa hetu”? “Mahāyye, samuddo gambhīro appameyyo duppariyogāho”ti. [¶21] “In the same way, Great King, any form by which a realized one might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A realized one is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom, like the ocean. To say that 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: none of these apply. > Pali: “Evameva kho, mahārāja, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti. [¶22] Any feeling … perception … choices … consciousness by which a realized one might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. A realized one is freed from reckoning in terms of consciousness. They’re deep, immeasurable, and hard to fathom, like the ocean. To say that 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: none of these apply.” > Pali: Yāya vedanāya tathāgataṁ paññāpayamāno paññāpeyya, sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Vedanāsaṅkhāyavimutto, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti. Yāya saññāya tathāgataṁ …pe… yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya, te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Saṅkhārasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti. Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upetī”ti. [¶23] Then King Pasenadi approved and agreed with what the nun Khemā said. Then he rose from his seat, bowed, and respectfully circled her, keeping her on his right, before leaving. > Pali: Atha kho rājā pasenadi kosalo khemāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā khemaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. [¶24] Then on a later occasion King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. He asked the Buddha exactly the same questions he had asked the nun Khemā, and received the same answers. > Pali: Atha kho rājā pasenadi kosalo aparena samayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “kiṁ nu kho, bhante, hoti tathāgato paraṁ maraṇā”ti? “Abyākataṁ kho etaṁ, mahārāja, mayā: ‘hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ pana, bhante, na hoti tathāgato paraṁ maraṇā”ti? “Etampi kho, mahārāja, abyākataṁ mayā: ‘na hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ nu kho, bhante, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? “Abyākataṁ kho etaṁ, mahārāja, mayā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ pana, bhante, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? “Etampi kho, mahārāja, abyākataṁ mayā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. “‘Kiṁ nu kho, bhante, hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, mahārāja, mayā—hoti tathāgato paraṁ maraṇā’ti vadesi …pe…. “‘Kiṁ pana, bhante, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: ‘etampi kho, mahārāja, abyākataṁ mayā— neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. Ko nu kho, bhante, hetu, ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti? [¶25] > Pali: “Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, mahārāja, atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṁ gaṇetuṁ— ettakā vālukā iti vā …pe… ettakāni vālukasatasahassāni iti vā”ti? “No hetaṁ, bhante”. “Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṁ gaṇetuṁ— ettakāni udakāḷhakāni iti vā …pe… ettakāni udakāḷhakasatasahassāni iti vā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Mahā, bhante, samuddo gambhīro appameyyo duppariyogāho. [¶26] > Pali: Evameva kho, mahārāja, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya, taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upeti. Yāya vedanāya …pe… yāya saññāya …pe… yehi saṅkhārehi …pe…. [¶27] > Pali: Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya, taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho— seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na upetī”ti. [¶28] He said, “It’s incredible, sir, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! This one time I went to the nun Khemā and asked her about this matter. And she explained it to me with these words and phrases, just like the Buddha. It’s incredible, sir, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! > Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati yadidaṁ aggapadasmiṁ. Ekamidāhaṁ, bhante, samayaṁ khemaṁ bhikkhuniṁ upasaṅkamitvā etamatthaṁ apucchiṁ. Sāpi me ayyā etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi bhagavā. Acchariyaṁ, bhante, abbhutaṁ, bhante. Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati yadidaṁ aggapadasmiṁ. [¶29] Well, now, sir, I must go. I have many duties, and much to do.” > Pali: Handa dāni mayaṁ, bhante, gacchāma. Bahukiccā mayaṁ bahukaraṇīyā”ti. [¶30] “Please, Great King, go at your convenience.” > Pali: “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. [¶31] Then King Pasenadi approved and agreed with what the Buddha said. Then he rose from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving. > Pali: Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti. [¶32] > Pali: Paṭhamaṁ. [¶33] SN 44.2 · With Anurādha > Pali: SN 44.2 · Anurādhasutta [¶34] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. > Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. [¶35] 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. > Pali: Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṁ viharati. Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā anurādhena saddhiṁ sammodiṁsu. [¶36] When the greetings and polite conversation were over, they sat down to one side and said to him: > Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ: [¶37] “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? [¶38] “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: “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 maraṇāti vā”ti. [¶39] When he said this, the wanderers said to him, “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: Evaṁ vutte, te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ etadavocuṁ: “so cāyaṁ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti. Atha kho te aññatitthiyā paribbājakā āyasmantaṁ anurādhaṁ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu. [¶40] Soon after they had left, Anurādha thought, “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: Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi: “sace kho maṁ te aññatitthiyā paribbājakā uttariṁ 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? [¶41] Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him what had happened. > Pali: Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anurādho bhagavantaṁ etadavoca: “idhāhaṁ, bhante, bhagavato avidūre araññakuṭikāyaṁ viharāmi. Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ: ‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti: “hoti tathāgato paraṁ maraṇā”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti? 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 vā’ti. Evaṁ vutte, bhante, te aññatitthiyā paribbājakā maṁ etadavocuṁ: ‘so cāyaṁ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto’ti. Atha kho maṁ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṁsu. Tassa mayhaṁ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi: ‘sace kho maṁ te aññatitthiyā paribbājakā uttariṁ 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? [¶42] “What do you think, Anurādha? Is form permanent or impermanent?” > Pali: “Taṁ kiṁ maññasi, anurādha, rūpaṁ niccaṁ vā aniccaṁ vā”ti? [¶43] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶44] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶45] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶46] “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? [¶47] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶48] “Is feeling … perception … choices … consciousness permanent or impermanent?” > Pali: “Vedanā niccā vā aniccā vā”ti? …pe… Saññā …pe… saṅkhārā …pe… “viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? [¶49] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶50] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶51] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶52] “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? [¶53] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶54] “So, Anurādha, 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: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ 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: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ > Pali: “Tasmātiha, anurādha, 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 atītānāgatapaccuppannā …pe… yā kāci saññā …pe… ye keci saṅkhārā …pe… 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. [¶55] 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, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶56] 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. [¶57] 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? [¶58] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶59] “Do you consider that the label ‘realized one’ applies to feeling?” … “… perception?” … “… choices?” … “… consciousness?” > Pali: “Vedanaṁ tathāgatoti samanupassasī”ti? “No hetaṁ, bhante”. “Saññaṁ tathāgatoti samanupassasī”ti? “No hetaṁ, bhante”. “Saṅkhāre tathāgatoti samanupassasī”ti? “No hetaṁ, bhante”. “Viññāṇaṁ tathāgatoti samanupassasī”ti? [¶60] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶61] “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? [¶62] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶63] “Do you consider that the label ‘realized one’ applies apart from form?” > Pali: “Aññatra rūpā tathāgatoti samanupassasī”ti? [¶64] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶65] “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 …pe… aññatra saññāya …pe… saṅkhāresu …pe… aññatra saṅkhārehi …pe… viññāṇasmiṁ tathāgatoti samanupassasī”ti? “No hetaṁ, bhante”. “Aññatra viññāṇā tathāgatoti samanupassasī”ti? [¶66] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶67] “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, vedanaṁ, saññaṁ, saṅkhāre, viññāṇaṁ tathāgatoti samanupassasī”ti? [¶68] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶69] “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? [¶70] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶71] “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 maraṇā’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti? [¶72] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶73] “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 paññāpemi dukkhassa ca nirodhan”ti. [¶74] > Pali: Dutiyaṁ. [¶75] SN 44.3 · With Sāriputta and Koṭṭhita (1st) > Pali: SN 44.3 · Paṭhamasāriputtakoṭṭhikasutta [¶76] 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. [¶77] Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Sāriputta: > Pali: Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: [¶78] “Reverend Sāriputta, does a realized one still exist after death?” > Pali: “Kiṁ nu kho, āvuso sāriputta, hoti tathāgato paraṁ maraṇā”ti? [¶79] “Reverend, this has not been declared by the Buddha.” > Pali: “Abyākataṁ kho etaṁ, āvuso, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti. [¶80] “Well then, does a realized one no longer exist after death? … > Pali: “Kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā”ti? “Etampi kho, āvuso, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti. [¶81] Does a realized one both still exist and no longer exist after death? … > Pali: “Kiṁ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? “Abyākataṁ kho etaṁ, āvuso, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. [¶82] Does a realized one neither still exist nor no longer exist after death?” > Pali: “Kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? [¶83] “This too has not been declared by the Buddha.” > Pali: “Etampi kho, āvuso, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. [¶84] “Reverend, when asked these questions, you say that they have not been declared by the Buddha. What’s the cause, what’s the reason why they have not been declared by the Buddha?” > Pali: “‘Kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno, ‘abyākataṁ kho etaṁ, āvuso, bhagavatā— hoti tathāgato paraṁ maraṇā’ti vadesi …pe… ‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: ‘etampi kho, āvuso, abyākataṁ bhagavatā— neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. Ko nu kho, āvuso, hetu, ko paccayo yenetaṁ abyākataṁ bhagavatā”ti? [¶85] “Reverend, ‘Does a realized one still exist after death?’ is included in form. ‘Does a realized one no longer exist after death?’ is included in form. ‘Does a realized one both still exist and no longer exist after death?’ is included in form. ‘Does a realized one neither still exist nor no longer exist after death?’ is included in form. > Pali: “Hoti tathāgato paraṁ maraṇāti kho, āvuso, rūpagatametaṁ. Na hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, rūpagatametaṁ. [¶86] ‘Does a realized one still exist after death?’ is included in feeling … perception … choices … consciousness. ‘Does a realized one no longer exist after death?’ is included in consciousness. ‘Does a realized one both still exist and no longer exist after death?’ is included in consciousness. ‘Does a realized one neither still exist nor no longer exist after death?’ is included in consciousness. > Pali: Hoti tathāgato paraṁ maraṇāti kho, āvuso, vedanāgatametaṁ. Na hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, vedanāgatametaṁ. Hoti tathāgato paraṁ maraṇāti kho, āvuso, saññāgatametaṁ. Na hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, saññāgatametaṁ. Hoti tathāgato paraṁ maraṇāti kho, āvuso, saṅkhāragatametaṁ. Na hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, saṅkhāragatametaṁ. Hoti tathāgato paraṁ maraṇāti kho, āvuso, viññāṇagatametaṁ. Na hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ. Hoti ca na ca hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ. Neva hoti na na hoti tathāgato paraṁ maraṇāti, viññāṇagatametaṁ. [¶87] This is the cause, this is the reason why this has not been declared by the Buddha.” > Pali: Ayaṁ kho, āvuso, hetu ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti. [¶88] > Pali: Tatiyaṁ. [¶89] SN 44.4 · With Sāriputta and Koṭṭhita (2nd) > Pali: SN 44.4 · Dutiyasāriputtakoṭṭhikasutta [¶90] 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… [¶91] (The same down as far as:) > Pali: (sāyeva pucchā.) [¶92] “What’s the cause, reverend, what’s the reason why this has not been declared by the Buddha?” > Pali: “Ko nu kho, āvuso, hetu, ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti? [¶93] “Reverend, not truly knowing and seeing form, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or ‘a realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’ > Pali: “Rūpaṁ kho, āvuso, ajānato apassato yathābhūtaṁ, rūpasamudayaṁ ajānato apassato yathābhūtaṁ, rūpanirodhaṁ ajānato apassato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. [¶94] Not truly knowing or seeing feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or ‘a realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’ > Pali: Vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ ajānato apassato yathābhūtaṁ, viññāṇasamudayaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”tipissa hoti. [¶95] Truly knowing and seeing form … feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation, one doesn’t think ‘a realized one still exists after death’ or ‘a realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’ > Pali: Rūpañca kho, āvuso, jānato passato yathābhūtaṁ, rūpasamudayaṁ jānato passato yathābhūtaṁ, rūpanirodhaṁ jānato passato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. Vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ jānato passato yathābhūtaṁ, viññāṇasamudayaṁ jānato passato yathābhūtaṁ, viññāṇanirodhaṁ jānato passato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti; ‘na hoti tathāgato paraṁ maraṇā’tipissa na hoti; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa na hoti; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. [¶96] This is the cause, this is the reason why this has not been declared by the Buddha.” > Pali: Ayaṁ kho, āvuso, hetu ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti. [¶97] > Pali: Catutthaṁ. [¶98] SN 44.5 · With Sāriputta and Koṭṭhita (3rd) > Pali: SN 44.5 · Tatiyasāriputtakoṭṭhikasutta [¶99] 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… [¶100] (The same down as far as:) > Pali: (sāyeva pucchā.) [¶101] “What’s the cause, reverend, what’s the reason why this has not been declared by the Buddha?” > Pali: “Ko nu kho, āvuso, hetu ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti? [¶102] “Reverend, if you’re not rid of greed, desire, fondness, thirst, passion, and craving for form … feeling … perception … choices … consciousness, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ > Pali: “Rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. Vedanāya …pe… saññāya …pe… saṅkhāresu …pe… viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. [¶103] If you are rid of greed for form … feeling … perception … choices … consciousness, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ > Pali: Rūpe ca kho, āvuso, vigatarāgassa …pe… vedanāya …pe… saññāya …pe… saṅkhāresu …pe… viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. [¶104] This is the cause, this is the reason why this has not been declared by the Buddha.” > Pali: Ayaṁ kho, āvuso, hetu, ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti. [¶105] > Pali: Pañcamaṁ. ## 44. The Undeclared Points · SN 44.6–44.11 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/44/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/44/#p-N [¶0] SN 44.6 · With Sāriputta and Koṭṭhita (4th) > Pali: SN 44.6 · Catutthasāriputtakoṭṭhikasutta [¶1] 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. [¶2] Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākoṭṭhita, and they greeted each other. When the greetings and polite conversation were over, he sat down to one side and said to Mahākoṭṭhita: > Pali: Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca: [¶3] “Reverend Koṭṭhita, does a realized one still exist after death?” … > Pali: “‘kiṁ nu kho, āvuso koṭṭhika, hoti tathāgato paraṁ maraṇā’ti …pe… [¶4] “Reverend, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?” > Pali: ‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti puṭṭho samāno: ‘etampi kho, āvuso, abyākataṁ bhagavatā— neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. Ko nu kho, āvuso, hetu, ko paccayo, yenetaṁ abyākataṁ bhagavatā”ti? [¶5] “Reverend, if you like, love, and enjoy form, and don’t truly see the cessation of form, you think ‘a realized one still exists after death’ or ‘a realized one no longer exists after death’ or ‘a realized one both still exists and no longer exists after death’ or ‘a realized one neither still exists nor no longer exists after death.’ > Pali: “Rūpārāmassa kho, āvuso, rūparatassa rūpasammuditassa rūpanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. [¶6] If you like, love, and enjoy feeling … perception … choices … consciousness, and don’t truly see the cessation of consciousness, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ > Pali: Vedanārāmassa kho, āvuso, vedanāratassa vedanāsammuditassa, vedanānirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… saññārāmassa kho, āvuso …pe… saṅkhārārāmassa kho āvuso …pe… viññāṇārāmassa kho, āvuso, viññāṇaratassa viññāṇasammuditassa viññāṇanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. [¶7] If you don’t like, love, and enjoy form … feeling … perception … choices … consciousness, and you truly see the cessation of consciousness, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ > Pali: Na rūpārāmassa kho, āvuso, na rūparatassa na rūpasammuditassa, rūpanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. Na vedanārāmassa kho, āvuso …pe… na saññārāmassa kho, āvuso …pe… na saṅkhārārāmassa kho, āvuso …pe… na viññāṇārāmassa kho, āvuso, na viññāṇaratassa na viññāṇasammuditassa, viññāṇanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. [¶8] This is the cause, this is the reason why this has not been declared by the Buddha.” > Pali: Ayaṁ kho, āvuso, hetu, ayaṁ paccayo, yenetaṁ abyākataṁ bhagavatā”ti. [¶9] “But reverend, could there be another way of explaining why this was not declared by the Buddha?” > Pali: “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti? [¶10] “There could, reverend. If you like, love, and enjoy existence, and don’t truly see the cessation of continued existence, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ If you don’t like, love, and enjoy existence, and you truly see the cessation of continued existence, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ This too is a way of explaining why this was not declared by the Buddha.” > Pali: “Siyā, āvuso. Bhavārāmassa kho, āvuso, bhavaratassa bhavasammuditassa, bhavanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. Na bhavārāmassa kho, āvuso, na bhavaratassa na bhavasammuditassa, bhavanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. Ayampi kho, āvuso, pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti. [¶11] “But reverend, could there be another way of explaining why this was not declared by the Buddha?” > Pali: “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti? [¶12] “There could, reverend. > Pali: “Siyā, āvuso. [¶13] If you like, love, and enjoy grasping, and don’t truly see the cessation of grasping, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ > Pali: Upādānārāmassa kho, āvuso, upādānaratassa upādānasammuditassa, upādānanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. [¶14] If you don’t like, love, and enjoy grasping, and you truly see the cessation of grasping, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ > Pali: Na upādānārāmassa kho, āvuso, na upādānaratassa na upādānasammuditassa, upādānanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva, hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. [¶15] This too is a way of explaining why this was not declared by the Buddha.” > Pali: Ayampi kho, āvuso, pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti. [¶16] “But reverend, could there be another way of explaining why this was not declared by the Buddha?” > Pali: “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti? [¶17] “There could, reverend. > Pali: “Siyā, āvuso. [¶18] If you like, love, and enjoy craving, and don’t truly see the cessation of craving, you think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ > Pali: Taṇhārāmassa kho, āvuso, taṇhāratassa taṇhāsammuditassa, taṇhānirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa hoti. [¶19] If you don’t like, love, and enjoy craving, and you truly see the cessation of craving, you don’t think ‘a realized one still exists after death’ … ‘a realized one neither still exists nor no longer exists after death.’ > Pali: Na taṇhārāmassa kho, āvuso, na taṇhāratassa na taṇhāsammuditassa, taṇhānirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipissa na hoti. [¶20] This too is a way of explaining why this was not declared by the Buddha.” > Pali: Ayampi kho, āvuso, pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti. [¶21] “But reverend, could there be another way of explaining why this was not declared by the Buddha?” > Pali: “Siyā panāvuso, aññopi pariyāyo, yenetaṁ abyākataṁ bhagavatā”ti? [¶22] “Seriously, reverend, what more could you want? For one who is freed due to the ending of craving, there is no cycle of rebirths to be found.” > Pali: “Ettha dāni, āvuso sāriputta, ito uttari kiṁ icchasi? Taṇhāsaṅkhayavimuttassa, āvuso sāriputta, bhikkhuno vaṭṭaṁ natthi paññāpanāyā”ti. [¶23] > Pali: Chaṭṭhaṁ. [¶24] SN 44.7 · With Moggallāna > Pali: SN 44.7 · Moggallānasutta [¶25] Then the wanderer Vacchagotta went up to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Mahāmoggallāna: > Pali: Atha kho vacchagotto paribbājako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ mahāmoggallānaṁ etadavoca: [¶26] “Worthy Moggallāna, is this right: ‘the cosmos is eternal’?” > Pali: “Kiṁ nu kho, bho moggallāna, sassato loko”ti? [¶27] “Vaccha, this has not been declared by the Buddha.” > Pali: “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘sassato loko’”ti. [¶28] “Then is this right: ‘the cosmos is not eternal’ … ‘the cosmos is finite’ … ‘the cosmos is infinite’ … ‘the soul and the body are one and the same’ … ‘the soul is one thing, the body another’ … ‘a realized one still exists after death’ … ‘a realized one no longer exists after death’ … ‘a realized one both still exists and no longer exists after death’ … ‘a realized one neither still exists nor no longer exists after death’?” > Pali: “Kiṁ pana, bho moggallāna, asassato loko”ti? “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘asassato loko’”ti. “Kiṁ nu kho, bho moggallāna, antavā loko”ti? “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘antavā loko’”ti. “Kiṁ pana, bho moggallāna, anantavā loko”ti? “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘anantavā loko’”ti. “Kiṁ nu kho, bho moggallāna, taṁ jīvaṁ taṁ sarīran”ti? “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘taṁ jīvaṁ taṁ sarīran’”ti. “Kiṁ pana, bho moggallāna, aññaṁ jīvaṁ aññaṁ sarīran”ti? “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘aññaṁ jīvaṁ aññaṁ sarīran’”ti. “Kiṁ nu kho, bho moggallāna, hoti tathāgato paraṁ maraṇā”ti? “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ pana, bho moggallāna, na hoti tathāgato paraṁ maraṇā”ti? “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ nu kho, bho moggallāna, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. “Kiṁ pana, bho moggallāna, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? [¶29] “This too has not been declared by the Buddha.” > Pali: “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. [¶30] “What’s the cause, worthy Moggallāna, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when the ascetic Gotama is asked these questions, he does not declare one of these to be true?” > Pali: “Ko nu kho, bho moggallāna, hetu ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti— 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? Ko pana, bho moggallāna, hetu ko paccayo, yena samaṇassa gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti— sassato lokotipi, asassato lokotipi, antavā lokotipi, anantavā lokotipi, taṁ jīvaṁ taṁ sarīrantipi, aññaṁ jīvaṁ aññaṁ sarīrantipi, hoti tathāgato paraṁ maraṇātipi, na hoti tathāgato paraṁ maraṇātipi, hoti ca na ca hoti tathāgato paraṁ maraṇātipi, neva hoti na na hoti tathāgato paraṁ maraṇātipī”ti? [¶31] “Vaccha, the wanderers of other religions regard the eye like this: ‘This is mine, I am this, this is my self.’ They regard the ear … nose … tongue … body … mind like this: ‘This is mine, I am this, this is my self.’ > Pali: “Aññatitthiyā kho, vaccha, paribbājakā cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti. [¶32] That’s why, when asked, they declare one of those answers to be true. > Pali: Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti— sassato lokoti vā …pe… neva hoti na na hoti tathāgato paraṁ maraṇāti vā. [¶33] The Realized One, the perfected one, the fully awakened Buddha regards the eye like this: ‘This is not mine, I am not this, this is not my self.’ He regards the ear … nose … tongue … body … mind like this: ‘This is not mine, I am not this, this is not my self.’ > Pali: Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. [¶34] That’s why, when asked, he does not declare one of those answers to be true.” > Pali: Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti— sassato lokotipi …pe… neva hoti na na hoti tathāgato paraṁ maraṇātipī”ti. [¶35] Then the wanderer Vacchagotta rose from his seat and went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. He asked the Buddha the same questions, and received the same answers. > Pali: Atha kho vacchagotto paribbājako uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca: “kiṁ nu kho, bho gotama, sassato loko”ti? “Abyākataṁ kho etaṁ, vaccha, mayā: ‘sassato loko’ti …pe…. “Kiṁ pana, bho gotama, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? “Etampi kho, vaccha, abyākataṁ mayā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. [¶36] > Pali: “Ko nu kho, bho gotama, hetu ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā? Ko pana, bho gotama, hetu ko paccayo, yena bhoto gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti? [¶37] > Pali: “Aññatitthiyā kho, vaccha, paribbājakā cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti …pe… manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassanti. Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti. [¶38] He said, “It’s incredible, worthy Gotama, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Mahāmoggallāna and asked him about this matter. And he explained it to me with these words and phrases, just like the worthy Gotama. It’s incredible, worthy Gotama, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!” > Pali: “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmiṁ. Idānāhaṁ, bho gotama, samaṇaṁ mahāmoggallānaṁ upasaṅkamitvā etamatthaṁ apucchiṁ. Samaṇopi me moggallāno etehi padehi etehi byañjanehi tamatthaṁ byākāsi, seyyathāpi bhavaṁ gotamo. Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmin”ti. [¶39] > Pali: Sattamaṁ. [¶40] SN 44.8 · With Vacchagotta > Pali: SN 44.8 · Vacchagottasutta [¶41] 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: [¶42] “Worthy Gotama, is this right: ‘the cosmos is eternal’?” > Pali: “kiṁ nu kho, bho gotama, sassato loko”ti? [¶43] “This has not been declared by me, Vaccha.” … > Pali: “Abyākataṁ kho etaṁ, vaccha, mayā: ‘sassato loko’ti …pe…. [¶44] “Then is this right: ‘a realized one neither still exists nor no longer exists after death’?” > Pali: “Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? [¶45] “This too has not been declared by me.” > Pali: “Etampi kho, vaccha, abyākataṁ mayā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. [¶46] “What’s the cause, worthy Gotama, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? And what’s the reason why, when the worthy Gotama is asked these questions, he does not declare one of these to be true?” > Pali: “Ko nu kho, bho gotama, hetu, ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā? Ko pana, bho gotama, hetu, ko paccayo, yena bhoto gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti? [¶47] “Vaccha, the wanderers of other religions 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: “Aññatitthiyā kho, vaccha, paribbājakā rūpaṁ attato samanupassanti, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ attato samanupassanti …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassanti, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. [¶48] That’s why, when asked, they declare one of those answers to be true. > Pali: Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. [¶49] The Realized One doesn’t regard form as self, self as having form, form in self, or self in form. He doesn’t regard feeling … perception … choices … consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. > Pali: Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Na vedanaṁ attato samanupassati …pe… na saññaṁ …pe… na saṅkhāre …pe… na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. [¶50] That’s why, when asked, he does not declare one of those answers to be true.” > Pali: Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti. [¶51] Then the wanderer Vacchagotta rose from his seat and went to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. He asked Mahāmoggallāna the same questions, and received the same answers. > Pali: Atha kho vacchagotto paribbājako uṭṭhāyāsanā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ mahāmoggallānaṁ etadavoca: “kiṁ nu kho, bho moggallāna, sassato loko”ti? “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘sassato loko’ti …pe…. “Kiṁ pana, bho moggallāna, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. [¶52] > Pali: “Ko nu kho, bho moggallāna, hetu, ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā? Ko pana, bho moggallāna, hetu, ko paccayo yena samaṇassa gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti? [¶53] > Pali: “Aññatitthiyā kho, vaccha, paribbājakā rūpaṁ attato samanupassanti, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Vedanaṁ attato samanupassanti …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassanti, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Tasmā aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṁ sammāsambuddho na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. Na vedanaṁ attato samanupassati …pe… na saññaṁ …pe… na saṅkhāre …pe… na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Tasmā tathāgatassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipī”ti. [¶54] He said, “It’s incredible, worthy Moggallāna, it’s amazing. How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter! Just now I went to the ascetic Gotama and asked him about this matter. And he explained it to me with these words and phrases, just like the worthy Moggallāna. It’s incredible, worthy Moggallāna, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!” > Pali: “Acchariyaṁ, bho moggallāna, abbhutaṁ, bho moggallāna. Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati, samessati, na virodhayissati, yadidaṁ aggapadasmiṁ. Idānāhaṁ, bho moggallāna, samaṇaṁ gotamaṁ upasaṅkamitvā etamatthaṁ apucchiṁ. Samaṇopi me gotamo etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi bhavaṁ moggallāno. Acchariyaṁ, bho moggallāna, abbhutaṁ, bho moggallāna. Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na virodhayissati, yadidaṁ aggapadasmin”ti. [¶55] > Pali: Aṭṭhamaṁ. [¶56] SN 44.9 · The Debating Hall > Pali: SN 44.9 · Kutūhalasālāsutta [¶57] 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: [¶58] “Worthy Gotama, a few days ago several ascetics, brahmins, and wanderers who follow various other religions were sitting together in the debating hall, and this discussion came up among them: ‘This Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there. > Pali: “Purimāni, bho gotama, divasāni purimatarāni sambahulānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ paribbājakānaṁ kutūhalasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘ayaṁ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. [¶59] This bamboo-staffed ascetic Gosāla … the Jain ascetic of the Ñātika clan … Sañjaya Belaṭṭhiputta … Pakudha Kaccāyana … Ajita of the hair blanket leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that this one is reborn here, while that one is reborn there. > Pali: Ayampi kho makkhali gosālo …pe… ayampi kho nigaṇṭho nāṭaputto …pe… ayampi kho sañcayo belaṭṭhaputto …pe… ayampi kho pakudho kaccāno …pe… ayampi kho ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. [¶60] This ascetic Gotama leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. When a disciple passes away, he declares that this one is reborn here, while that one is reborn there. > Pali: Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. [¶61] But as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he doesn’t declare that this one is reborn here, while that one is reborn there. Rather, he declares that they have cut off craving, cast off the fetters, and by rightly comprehending conceit have made an end of suffering.’ I had doubt and uncertainty about that: ‘How on earth can I understand the ascetic Gotama’s teaching?’” > Pali: Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tañca sāvakaṁ abbhatītaṁ kālaṅkataṁ upapattīsu na byākaroti: “asu amutra upapanno, asu amutra upapanno”ti. Api ca kho naṁ evaṁ byākaroti: “acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”’ti. Tassa mayhaṁ, bho gotama, ahu deva kaṅkhā, ahu vicikicchā: ‘kathaṁ nāma samaṇassa gotamassa dhammo abhiññeyyo’”ti? [¶62] “Vaccha, no wonder you’re doubting and uncertain. Doubt has come up in you about an uncertain matter. > Pali: “Alañhi te, vaccha, kaṅkhituṁ, alaṁ vicikicchituṁ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā. [¶63] I describe rebirth for someone who grasps fuel, not for someone who does not. It’s like a fire which only burns with fuel, not without fuel. In the same way I describe rebirth for someone who grasps fuel, not for someone who doesn’t grasp fuel.” > Pali: Saupādānassa khvāhaṁ, vaccha, upapattiṁ paññāpemi no anupādānassa. Seyyathāpi, vaccha, aggi saupādāno jalati, no anupādāno; evameva khvāhaṁ, vaccha, saupādānassa upapattiṁ paññāpemi, no anupādānassā”ti. [¶64] “But when a flame is blown away by the wind, what does the worthy Gotama say is its fuel then?” > Pali: “Yasmiṁ, bho gotama, samaye acci vātena khittā dūrampi gacchati, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti? [¶65] “At such a time, I say that it’s fueled by the wind. For the wind is its fuel then.” > Pali: “Yasmiṁ kho, vaccha, samaye acci vātena khittā dūrampi gacchati, tamahaṁ vātūpādānaṁ paññāpemi. Vāto hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti. [¶66] “But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does the worthy Gotama say is their fuel then?” > Pali: “Yasmiñca pana, bho gotama, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, imassa pana bhavaṁ gotamo kiṁ upādānasmiṁ paññāpetī”ti? [¶67] “When someone who is attached has laid down this body, Vaccha, and has not been reborn in one of the realms, I say they’re fueled by craving. For craving is their fuel then.” > Pali: “Yasmiṁ kho, vaccha, samaye imañca kāyaṁ nikkhipati, satto ca aññataraṁ kāyaṁ anupapanno hoti, tamahaṁ taṇhūpādānaṁ vadāmi. Taṇhā hissa, vaccha, tasmiṁ samaye upādānaṁ hotī”ti. [¶68] > Pali: Navamaṁ. [¶69] SN 44.10 · With Ānanda > Pali: SN 44.10 · Ānandasutta [¶70] 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: [¶71] “Worthy Gotama, does the self survive?” But when he said this, the Buddha kept silent. > Pali: “kiṁ nu kho, bho gotama, atthattā”ti? Evaṁ vutte, bhagavā tuṇhī ahosi. [¶72] “Then does the self not survive?” But for a second time the Buddha kept silent. Then the wanderer Vacchagotta rose from his seat and left. > Pali: “Kiṁ pana, bho gotama, natthattā”ti? Dutiyampi kho bhagavā tuṇhī ahosi. Atha kho vacchagotto paribbājako uṭṭhāyāsanā pakkāmi. [¶73] And then, not long after Vacchagotta had left, Venerable Ānanda said to the Buddha: > Pali: Atha kho āyasmā ānando acirapakkante vacchagotte paribbājake bhagavantaṁ etadavoca: [¶74] “Sir, why didn’t you answer Vacchagotta’s question?” > Pali: “kiṁ nu kho, bhante, bhagavā vacchagottassa paribbājakassa pañhaṁ puṭṭho na byākāsī”ti? [¶75] “Ānanda, when Vacchagotta asked me whether the self survives, if I had answered that ‘the self survives’ I would have been siding with the ascetics and brahmins who are eternalists. When Vacchagotta asked me whether the self does not survive, if I had answered that ‘the self does not survive’ I would have been siding with the ascetics and brahmins who are annihilationists. > Pali: “Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṁ, ye te, ānanda, samaṇabrāhmaṇā sassatavādā tesametaṁ saddhiṁ abhavissa. Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṁ, ye te, ānanda, samaṇabrāhmaṇā ucchedavādā tesametaṁ saddhiṁ abhavissa. [¶76] When Vacchagotta asked me whether the self survives, if I had answered that ‘the self survives’, would that have facilitated the arising of the knowledge that all things are not-self?” > Pali: Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṁ, api nu me taṁ, ānanda, anulomaṁ abhavissa ñāṇassa uppādāya: ‘sabbe dhammā anattā’”ti? [¶77] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶78] “When Vacchagotta asked me whether the self does not survive, if I had answered that ‘the self does not survive’, Vacchagotta—who is already confused—would have got even more confused, thinking: ‘It seems that the self that I once had no longer survives.’” > Pali: “Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṁ, sammūḷhassa, ānanda, vacchagottassa paribbājakassa bhiyyo sammohāya abhavissa: ‘ahuvā me nūna pubbe attā, so etarahi natthī’”ti. [¶79] > Pali: Dasamaṁ. [¶80] SN 44.11 · With Sabhiya Kaccāna > Pali: SN 44.11 · Sabhiyakaccānasutta [¶81] At one time Venerable Sabhiya Kaccāna was staying at Ñātika in the brick house. Then the wanderer Vacchagotta went up to him, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Sabhiya Kaccāna: > Pali: Ekaṁ samayaṁ āyasmā sabhiyo kaccāno ñātike viharati giñjakāvasathe. Atha kho vacchagotto paribbājako yenāyasmā sabhiyo kaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā sabhiyena kaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ sabhiyaṁ kaccānaṁ etadavoca: [¶82] “Worthy Kaccāna, does a realized one still exist after death?” > Pali: “kiṁ nu kho bho, kaccāna, hoti tathāgato paraṁ maraṇā”ti? [¶83] “Vaccha, this has not been declared by the Buddha.” > Pali: “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘hoti tathāgato paraṁ maraṇā’”ti. [¶84] “Well then, does a realized one no longer exist after death?” > Pali: “Kiṁ pana, bho kaccāna, na hoti tathāgato paraṁ maraṇā”ti? [¶85] “This too has not been declared by the Buddha.” > Pali: “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘na hoti tathāgato paraṁ maraṇā’”ti. [¶86] “Well then, does a realized one both still exist and no longer exist after death?” > Pali: “Kiṁ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? [¶87] “This has not been declared by the Buddha.” > Pali: “Abyākataṁ kho etaṁ, vaccha, bhagavatā: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’”ti. [¶88] “Well then, does a realized one neither still exist nor no longer exist after death?” > Pali: “Kiṁ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? [¶89] “This too has not been declared by the Buddha.” > Pali: “Etampi kho, vaccha, abyākataṁ bhagavatā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti. [¶90] “Worthy Kaccāna, when asked these questions, you say that this has not been declared by the Buddha. What’s the cause, what’s the reason why this has not been declared by the Buddha?” > Pali: “‘Kiṁ nu kho, bho kaccāna, hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā— hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ pana, bho kaccāna, na hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā— na hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘abyākataṁ kho etaṁ, vaccha, bhagavatā— hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vadesi. ‘Kiṁ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṁ maraṇā’ti, iti puṭṭho samāno: ‘etampi kho, vaccha, abyākataṁ bhagavatā— neva hoti na na hoti tathāgato paraṁ maraṇā’ti vadesi. Ko nu kho, bho kaccāna, hetu, ko paccayo, yenetaṁ abyākataṁ samaṇena gotamenā”ti? [¶91] “In order to describe him as ‘formed’ or ‘formless’ or ‘percipient’ or ‘non-percipient’ or ‘neither percipient nor non-percipient’, there must be some cause or reason for doing so. But if that cause and reason were to totally and utterly cease without remainder, how could you describe him in any such terms?” > Pali: “Yo ca, vaccha, hetu, yo ca paccayo paññāpanāya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. Kena naṁ paññāpayamāno paññāpeyya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā”ti. [¶92] “Worthy Kaccāna, how long has it been since you went forth?” > Pali: “Kīvaciraṁ pabbajitosi, bho kaccānā”ti? [¶93] “Not long, reverend: three years.” > Pali: “Naciraṁ, āvuso, tīṇi vassānī”ti. [¶94] “One who has learned this much in this time, reverend, has learned a lot, who can say what lies ahead!” > Pali: “Yassapassa, āvuso, etamettakena ettakameva tampassa bahu, ko pana vādo evaṁ abhikkante”ti. [¶95] > Pali: Ekādasamaṁ. [¶96] > Pali: Abyākatavaggo paṭhamo. [¶97] > Pali: Tassuddānaṁ [¶98] > Pali: Khemātherī anurādho, sāriputtoti koṭṭhiko; Moggallāno ca vaccho ca, kutūhalasālānando; Sabhiyo ekādasamanti. [¶99] The Linked Discourses on undeclared questions are complete. > Pali: Abyākatasaṁyuttaṁ samattaṁ. [¶100] > Pali: Tassuddānaṁ [¶101] > Pali: Saḷāyatanavedanā, mātugāmo jambukhādako; Sāmaṇḍako moggallāno, citto gāmaṇi saṅkhataṁ; Abyākatanti dasadhāti. [¶102] > Pali: Saḷāyatanavaggo catuttho. [¶103] The Book of the Six Sense Fields is finished. > Pali: Saḷāyatanavaggasaṁyuttapāḷi niṭṭhitā.