SN 35.134 · At Devadaha
SN 35.134 · Devadahasutta
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:
Ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi:
“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.
“nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi.
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?
Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesāhaṁ, bhikkhave, bhikkhūnaṁ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Taṁ kissa hetu?
They’ve done their work with diligence, and are incapable of negligence.
Kataṁ tesaṁ appamādena, abhabbā te pamajjituṁ.
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?
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tesāhaṁ, bhikkhave, bhikkhūnaṁ chasu phassāyatanesu appamādena karaṇīyanti vadāmi. Taṁ kissa hetu?
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. …
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…
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.”
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.
Paṭhamaṁ.
SN 35.135 · Opportunity
SN 35.135 · Khaṇasutta
“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.
“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.
Whatever sound you hear …
Yaṁ kiñci sotena saddaṁ suṇāti …pe…
Whatever odor you smell …
yaṁ kiñci ghānena gandhaṁ ghāyati …pe…
Whatever flavor you taste …
yaṁ kiñci jivhāya rasaṁ sāyati …pe…
Whatever touch you feel …
yaṁ kiñci kāyena phoṭṭhabbaṁ phusati …pe…
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.
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…
Whatever sound … odor … flavor … touch …
yaṁ kiñci jivhāya rasaṁ sāyati …pe…
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.”
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.
Dutiyaṁ.
SN 35.136 · Liking Sights (1st)
SN 35.136 · Paṭhamarūpārāmasutta
“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.
“Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
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.
Saddārāmā, bhikkhave, devamanussā saddaratā saddasammuditā. Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Gandhārāmā … rasārāmā … phoṭṭhabbārāmā … dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
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.
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.
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.”
Saddānaṁ … gandhānaṁ … rasānaṁ … phoṭṭhabbānaṁ … dhammānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā na dhammārāmo, na dhammarato, na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati”.
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Sights, sounds, tastes, smells,touches and ideas, the lot of them—they’re likable, desirable, and pleasurableas long as you can say that they exist.
“Rūpā saddā rasā gandhā,phassā dhammā ca kevalā;Iṭṭhā kantā manāpā ca,yāvatatthīti vuccati.
For all the world with its gods,this is what they deem happiness.And where they ceaseis deemed as suffering for them.
Sadevakassa lokassa,ete vo sukhasammatā;Yattha cete nirujjhanti,taṁ tesaṁ dukkhasammataṁ.
The noble ones have seen that happinessis the cessation of substantial reality.This insight by those who seecontradicts the whole world.
Sukhaṁ diṭṭhamariyebhi,sakkāyassa nirodhanaṁ;Paccanīkamidaṁ hoti,sabbalokena passataṁ.
What others say is happinessthe noble ones say is suffering.What others say is sufferingthe noble ones know as happiness.
Yaṁ pare sukhato āhu,tadariyā āhu dukkhato;Yaṁ pare dukkhato āhu,tadariyā sukhato vidū.
See, this teaching is hard to understand,it confuses the ignorant.There is darkness for the shrouded;blackness for those who don’t see.
Passa dhammaṁ durājānaṁ,sammūḷhettha aviddasu;Nivutānaṁ tamo hoti,andhakāro apassataṁ.
But the good are open;like light for those who see.Though close, they do not understand,the seekers inexpert in the teaching.
Satañca vivaṭaṁ hoti,āloko passatāmiva;Santike na vijānanti,maggā dhammassa akovidā.
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.
Bhavarāgaparetebhi,bhavarāgānusārībhi;Māradheyyānupannehi,nāyaṁ dhammo susambudho.
Who, apart from the noble ones,is qualified to understand this state?Having rightly understood this state,the undefiled are fully extinguished.”
Ko nu aññatra mariyebhi,Padaṁ sambuddhumarahati;Yaṁ padaṁ sammadaññāya,Parinibbanti anāsavā”ti.
Tatiyaṁ.
SN 35.138 · Not Yours (1st)
SN 35.138 · Paṭhamanatumhākasutta
“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.
“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…
The ear … nose … tongue … body … mind isn’t yours: give it up. Giving it up will be for your welfare and happiness.
jivhā na tumhākaṁ; taṁ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati …pe… mano na tumhākaṁ; taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissati.
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think: ‘This person is carrying us off, burning us, or doing what they want with us’?”
Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya, api nu tumhākaṁ evamassa: ‘amhe jano harati vā ḍahati vā yathāpaccayaṁ vā karotī’”ti?
“No, sir. Why is that? Because to us that’s neither self nor belonging to self.”
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.
“In the same way, the eye isn’t yours: give it up. Giving it up will be for your welfare and happiness.
“Evameva kho, bhikkhave, cakkhu na tumhākaṁ; taṁ pajahatha. Taṁ vo pahīnaṁ hitāya sukhāya bhavissati …pe…
The ear … nose … tongue … body … mind isn’t yours: give it up. Giving it up will be for your welfare and happiness.”
jivhā na tumhākaṁ; taṁ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati …pe… mano na tumhākaṁ; taṁ pajahatha. So vo pahīno hitāya sukhāya bhavissatī”ti.
Pañcamaṁ.
SN 35.139 · Not Yours (2nd)
SN 35.139 · Dutiyanatumhākasutta
“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.
“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.
Sounds, smells, tastes, touches, and ideas aren’t yours: give them up. Giving them up will be for your welfare and happiness.
Saddā … gandhā … rasā … phoṭṭhabbā … dhammā na tumhākaṁ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti.
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove …
Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭha …pe…
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.”
evameva kho, bhikkhave, rūpā na tumhākaṁ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissantī”ti ….
Chaṭṭhaṁ.
SN 35.140 · Interior and Cause Are Impermanent
SN 35.140 · Ajjhattaaniccahetusutta
“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?
“Cakkhuṁ, bhikkhave, aniccaṁ. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco. Aniccasambhūtaṁ, bhikkhave, cakkhu kuto niccaṁ bhavissati …pe…
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?
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.
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… jivhāyapi 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.
Sattamaṁ.
SN 35.141 · Interior and Cause Are Suffering
SN 35.141 · Ajjhattadukkhahetusutta
“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?
“Cakkhuṁ, bhikkhave, dukkhaṁ. Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho. Dukkhasambhūtaṁ, bhikkhave, cakkhu kuto sukhaṁ bhavissati …pe…
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?
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.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
Aṭṭhamaṁ.
SN 35.142 · Interior and Cause Are Not-Self
SN 35.142 · Ajjhattānattahetusutta
“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?
“Cakkhuṁ, bhikkhave, anattā. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā. Anattasambhūtaṁ, bhikkhave, cakkhu kuto attā bhavissati …pe…
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?
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.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
Navamaṁ.
SN 35.143 · Exterior and Cause Are Impermanent
SN 35.143 · Bāhirāniccahetusutta
“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?
“Rūpā, bhikkhave, aniccā. Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti.
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?
dhammā aniccā. Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
Dasamaṁ.
SN 35.144 · Exterior and Cause Are Suffering
SN 35.144 · Bāhiradukkhahetusutta
“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?
“Rūpā, bhikkhave, dukkhā. Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti.
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?
dhammā dukkhā. Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti.
Seeing this … They understand: ‘… there is nothing further for this place.’”
Evaṁ passaṁ …pe… nāparaṁ itthattāyā’ti pajānātī”ti.
Ekādasamaṁ.
SN 35.145 · Exterior and Cause Are Not-Self
SN 35.145 · Bāhirānattahetusutta
“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?
“Rūpā, bhikkhave, anattā. Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, rūpā kuto attā bhavissanti.
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?
dhammā anattā. Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, dhammā kuto attā bhavissanti.
Seeing this … 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 rūpesupi nibbindati, saddesupi … gandhesupi … rasesupi … phoṭṭhabbesupi … dhammesupi 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.
Dvādasamaṁ.
Devadahavaggo catuttho.
Tassuddānaṁ
Devadaho khaṇo rūpā,dve natumhākameva ca;Hetunāpi tayo vuttā,duve ajjhattabāhirāti.