SN 35.146 · The Cessation of Deeds
SN 35.146 · Kammanirodhasutta
“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. …
“Navapurāṇāni, bhikkhave, kammāni desessāmi kammanirodhaṁ kammanirodhagāminiñca paṭipadaṁ. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmīti.
And what is old deeds?
Katamañca, bhikkhave, purāṇakammaṁ?
The eye is old deeds. It should be seen as produced by choices and intentions, as something to be felt.
Cakkhu, bhikkhave, purāṇakammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ …pe…
The ear … nose … tongue … body … mind is old deeds. It should be seen as produced by choices and intentions, as something to be felt.
jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā …pe… mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo.
This is called old deeds.
Idaṁ vuccati, bhikkhave, purāṇakammaṁ.
And what is new deeds?
Katamañca, bhikkhave, navakammaṁ?
The deeds you currently perform by way of body, speech, and mind.
Yaṁ kho, bhikkhave, etarahi kammaṁ karoti kāyena vācāya manasā,
These are called new deeds.
idaṁ vuccati, bhikkhave, navakammaṁ.
And what is the cessation of deeds?
Katamo ca, bhikkhave, kammanirodho?
When you experience freedom due to the cessation of deeds by body, speech, and mind.
Yo kho, bhikkhave, kāyakammavacīkammamanokammassa nirodhā vimuttiṁ phusati,
This is called the cessation of deeds.
ayaṁ vuccati, bhikkhave, kammanirodho.
And what’s the practice that leads to the cessation of deeds?
Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā?
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.
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi—
This is called the practice that leads to the cessation of deeds.
ayaṁ vuccati, bhikkhave, kammanirodhagāminī paṭipadā.
So, mendicants, I’ve taught you old deeds, new deeds, the cessation of deeds, and the practice that leads to the cessation of deeds.
Iti kho, bhikkhave, desitaṁ mayā purāṇakammaṁ, desitaṁ navakammaṁ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā.
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.”
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.
Paṭhamaṁ.
SN 35.147 · The Impermanent as Conducive to Extinguishment
SN 35.147 · Aniccanibbānasappāyasutta
“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen …
“Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha …pe…
And what is that practice that’s conducive to extinguishment?
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?
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.
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…
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.
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.
This is that practice that’s conducive to extinguishment.”
Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.
Dutiyaṁ.
SN 35.148 · The Suffering as Conducive to Extinguishment
SN 35.148 · Dukkhanibbānasappāyasutta
“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen …
“Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha …pe…
And what is that practice that’s conducive to extinguishment?
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?
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.
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…
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.
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.
This is that practice that’s conducive to extinguishment.”
Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.
Tatiyaṁ.
SN 35.149 · Not-Self as Conducive to Extinguishment
SN 35.149 · Anattanibbānasappāyasutta
“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen …
“Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha …pe…
And what is that practice that’s conducive to extinguishment?
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?
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.
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…
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.
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.
This is that practice that’s conducive to extinguishment.”
Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.
Catutthaṁ.
SN 35.150 · A Practice Conducive to Extinguishment
SN 35.150 · Nibbānasappāyapaṭipadāsutta
“Mendicants, I will teach you a practice that’s conducive to extinguishment. Listen …
“Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. Taṁ suṇātha …pe…
And what is that practice that’s conducive to extinguishment?
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?
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 if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Are sights … eye consciousness … eye contact …
“Rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Cakkhuviññāṇaṁ … cakkhusamphasso …pe…
The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?”
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi 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 if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“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.
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe…
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. …
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati …pe…
They understand: ‘… there is nothing further for this place.’
nāparaṁ itthattāyāti pajānāti.
This is that practice that’s conducive to extinguishment.”
Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.
Pañcamaṁ.
SN 35.151 · A Resident Pupil
SN 35.151 · Antevāsikasutta
“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.
“Anantevāsikamidaṁ, bhikkhave, brahmacariyaṁ vussati anācariyakaṁ. Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṁ phāsu viharati.
And how does a mendicant who lives with a resident pupil and a teaching master live in suffering and discomfort?
Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṁ na phāsu viharati?
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.
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….
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.
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.
And how does a mendicant who lives without a resident pupil and a teaching master live in happiness and comfort?
Kathañca, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṁ phāsu viharati?
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.
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….
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.
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.
That’s how a mendicant who lives without a resident pupil and a teaching master lives in happiness and comfort.
Evaṁ kho, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṁ phāsu viharati.
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.”
Anantevāsikamidaṁ, bhikkhave, brahmacariyaṁ vussati. Anācariyakaṁ santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ, na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṁ phāsu viharatī”ti.
Chaṭṭhaṁ.
SN 35.152 · What’s the Goal of the Spiritual Life?
SN 35.152 · Kimatthiyabrahmacariyasutta
“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?’
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti?
You should answer them: ‘The goal of leading the spiritual life under the Buddha is to completely understand suffering.’
Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṁ vussatī’ti.
If wanderers of other religions were to ask you: ‘Reverends, what is that suffering?’
Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘katamaṁ panāvuso, dukkhaṁ, yassa pariññāya samaṇe gotame brahmacariyaṁ vussatī’ti?
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.
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…
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.’
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.
When questioned by wanderers of other religions, that’s how you should answer them.”
Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.
Sattamaṁ.
SN 35.153 · Is There a Method?
SN 35.153 · Atthinukhopariyāyasutta
“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.”’”
“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?
“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.”
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Well then, mendicants, listen and apply your mind well, I will speak.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“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.”’
“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.
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?”
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?
“No, sir.”
“No hetaṁ, bhante”.
“Aren’t they understood by seeing them with wisdom?”
“Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“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.”’
“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….
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?”
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?
“No, sir.”
“No hetaṁ, bhante”.
“Aren’t they understood by seeing them with wisdom?”
“Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“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.”’”
“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.
Aṭṭhamaṁ.
SN 35.154 · Endowed With Faculties
SN 35.154 · Indriyasampannasutta
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?”
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?
“Mendicant, if someone meditates observing rise and fall in the eye faculty, they grow disillusioned with the eye faculty.
“Cakkhundriye ce, bhikkhu, udayabbayānupassī viharanto cakkhundriye nibbindati …pe…
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.
jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati …pe… manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati.
Being disillusioned, desire fades away. … When they’re freed, they know they’re freed.
Nibbindaṁ virajjati …pe… 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 pajānāti.
This is how someone who is accomplished in the faculties is defined.”
Ettāvatā kho, bhikkhu, indriyasampanno hotī”ti.
Navamaṁ.
SN 35.155 · A Dhamma Speaker
SN 35.155 · Dhammakathikapucchasutta
Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of a ‘Dhamma speaker’. How is a Dhamma speaker defined?”
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?
“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’.
“Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya.
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’.
Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.
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’.
Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya …pe…
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’.
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.
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’.
Manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya.
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’.”
Manassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti.
Dasamaṁ.
Navapurāṇavaggo pañcamo.
Tassuddānaṁ
Kammaṁ cattāri sappāyā,anantevāsi kimatthiyā;Atthi nu kho pariyāyo,indriyakathikena cāti.
Saḷāyatanavagge tatiyapaṇṇāsako samatto.
Tassa vagguddānaṁ
Yogakkhemi ca loko ca,Gahapati devadahena ca;Navapurāṇena paṇṇāso,Tatiyo tena vuccatīti.