SN 35.104 · Sanctuary from the Yoke
SN 35.104 · Yogakkhemisutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Mendicants, I will teach you an exposition of the teaching, an explanation of one who has found sanctuary from the yoke. Listen …
“Yogakkhemipariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha.
And what is an exposition of the teaching, an explanation of one who has found sanctuary from the yoke?
Katamo ca, bhikkhave, yogakkhemipariyāyo dhammapariyāyo?
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. …
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…
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.
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.
This is an exposition of the teaching, an explanation of one who has found sanctuary from the yoke.”
Ayaṁ kho, bhikkhave, yogakkhemipariyāyo dhammapariyāyo”ti.
Paṭhamaṁ.
SN 35.105 · Because of Grasping
SN 35.105 · Upādāyasutta
“Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?”
“Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhan”ti?
“Our teachings are rooted in the Buddha. …”
“Bhagavaṁmūlakā no, bhante, dhammā …pe….
“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.
“Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe… manasmiṁ sati manaṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhaṁ.
What do you think, mendicants? Is the eye permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, cakkhu niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti?
“No, sir.” …
“No hetaṁ, bhante” …pe….
“Is the ear … nose … tongue … body … mind permanent or impermanent?”
“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?
“Impermanent, sir.”
“Anicco, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti?
“No, sir.”
“No hetaṁ, bhante”.
“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.
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
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.’”
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
Dutiyaṁ.
SN 35.106 · The Origin of Suffering
SN 35.106 · Dukkhasamudayasutta
“Mendicants, I will teach you the origin and disappearance of suffering. Listen …
“Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṁ suṇātha.
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 …
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.
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.
Ayaṁ dukkhassa samudayo …pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṁ kho, bhikkhave, dukkhassa samudayo.
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. …
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…
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.”
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.
Tatiyaṁ.
SN 35.107 · The Origin of the World
SN 35.107 · Lokasamudayasutta
“Mendicants, I will teach you the origin and disappearance of the world. Listen …
“Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṁ suṇātha.
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. …
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…
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.
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.
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. …
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…
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.”
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.
Catutthaṁ.
SN 35.108 · I’m Better
SN 35.108 · Seyyohamasmisutta
“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’?”
“Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya kiṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti?
“Our teachings are rooted in the Buddha. …”
“Bhagavaṁmūlakā no, bhante, dhammā …pe….
“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’. …
“Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya cakkhuṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti …pe… jivhāya sati …pe…
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’.
manasmiṁ sati manaṁ upādāya manaṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti.
What do you think, mendicants? Is the eye permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, cakkhu niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?
“No, sir.” …
“No hetaṁ, bhante” …pe… jivhā … niccā vā aniccā vā”ti?
“Aniccā, bhante” …pe….
“Is the mind permanent or impermanent?”
“Mano nicco vā anicco vā”ti?
“Impermanent, sir.”
“Anicco, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“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.
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
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.’”
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
Pañcamaṁ.
SN 35.109 · Things That Tighten Fetters
SN 35.109 · Saṁyojaniyasutta
“Mendicants, I will teach you the things that tighten the fetters, and the fetter. Listen …
“Saṁyojaniye ca, bhikkhave, dhamme desessāmi saṁyojanañca. Taṁ suṇātha.
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.
Katame ca, bhikkhave, saṁyojaniyā dhammā, katamañca saṁyojanaṁ? Cakkhuṁ, bhikkhave, saṁyojaniyo dhammo. Yo tattha chandarāgo, taṁ tattha saṁyojanaṁ …pe…
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.”
jivhā saṁyojaniyo dhammo …pe… mano saṁyojaniyo dhammo. Yo tattha chandarāgo, taṁ tattha saṁyojanaṁ. Ime vuccanti, bhikkhave, saṁyojaniyā dhammā, idaṁ saṁyojanan”ti.
Chaṭṭhaṁ.
SN 35.110 · Things That Fuel Grasping
SN 35.110 · Upādāniyasutta
“Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen …
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṁ suṇātha.
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.
Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṁ? Cakkhuṁ, bhikkhave, upādāniyo dhammo. Yo tattha chandarāgo, taṁ tattha upādānaṁ …pe…
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.”
jivhā upādāniyo dhammo …pe… mano upādāniyo dhammo. Yo tattha chandarāgo, taṁ tattha upādānaṁ. Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṁ upādānan”ti.
Sattamaṁ.
SN 35.111 · Complete Understanding of the Interior
SN 35.111 · Ajjhattikāyatanaparijānanasutta
“Mendicants, without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering.
“Cakkhuṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.
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.
Sotaṁ … ghānaṁ … jivhaṁ … kāyaṁ … manaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.
By directly knowing and completely understanding the eye, having dispassion for it and giving it up, you can end suffering.
Cakkhuñca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya …pe…
By directly knowing and completely understanding the ear … nose … tongue … body … mind, having dispassion for it and giving it up, you can end suffering.”
jivhaṁ … kāyaṁ … manaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.
Aṭṭhamaṁ.
SN 35.112 · Complete Understanding of the Exterior
SN 35.112 · Bāhirāyatanaparijānanasutta
“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.
“Rūpe, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Sadde … gandhe … rase … phoṭṭhabbe … dhamme anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya.
By directly knowing and completely understanding sights … sounds … smells … tastes … touches … ideas, having dispassion for them and giving them up, you can end suffering.”
Rūpe ca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. Sadde … gandhe … rase … phoṭṭhabbe … dhamme abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti.
Navamaṁ.
SN 35.113 · Listening In
SN 35.113 · Upassutisutta
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:
Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. Atha kho bhagavā rahogato paṭisallīno imaṁ dhammapariyāyaṁ abhāsi:
“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.
“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.
Ear … nose … tongue … body …
Jivhañca paṭicca rase ca uppajjati …pe…
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.
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.
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.
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…
Ear … nose … tongue … body …
jivhañca paṭicca rase ca uppajjati …pe…
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.”
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.
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?”
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?
“Yes, sir.”
“Evaṁ, bhante”.
“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.”
“Uggaṇhāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. Pariyāpuṇāhi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. Dhārehi tvaṁ, bhikkhu, imaṁ dhammapariyāyaṁ. Atthasañhitoyaṁ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti.
Dasamaṁ.
Yogakkhemivaggo paṭhamo.
Tassuddānaṁ
Yogakkhemi upādāya,Dukkhaṁ loko ca seyyo ca;Saṁyojanaṁ upādānaṁ,Dve parijānaṁ upassutīti.