--- title: "Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 8 of 44 url: https://scriptura.si/works/pali-samyutta-nikaya-4/8/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga, section 8. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-4/8/" --- # 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. ## 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.