--- title: "Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 9 of 44 url: https://scriptura.si/works/pali-samyutta-nikaya-4/9/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga, section 9. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-4/9/" --- # 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. ## 9. With Channa · SN 35.84–35.92 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/9/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/9/#p-N [¶0] SN 35.84 · Liable to Wear Out > Pali: SN 35.84 · Palokadhammasutta [¶1] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶2] Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: [¶3] “Sir, they speak of this thing called ‘the world’. How is the world defined?” > Pali: “‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī”ti? [¶4] “Ānanda, that which is liable to wear out is called the world in the training of the Noble One. And what is liable to wear out? The eye is liable to wear out. Sights … eye consciousness … eye contact is liable to wear out. The painful, pleasant, or neutral feeling that arises dependent on eye contact is also liable to wear out. > Pali: “Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko. Kiñca, ānanda, palokadhammaṁ? Cakkhu kho, ānanda, palokadhammaṁ, rūpā palokadhammā, cakkhuviññāṇaṁ palokadhammaṁ, cakkhusamphasso palokadhammo, yampidaṁ cakkhusamphassapaccayā …pe… tampi palokadhammaṁ …pe… [¶5] The ear … nose … tongue … body …. The mind … ideas … mind consciousness … mind contact is liable to wear out. The painful, pleasant, or neutral feeling that arises dependent on mind contact is also liable to wear out. > Pali: jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṁ palokadhammaṁ, jivhāsamphasso palokadhammo, yampidaṁ jivhāsamphassapaccayā …pe… tampi palokadhammaṁ …pe… mano palokadhammo, dhammā palokadhammā, manoviññāṇaṁ palokadhammaṁ, manosamphasso palokadhammo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi palokadhammaṁ. [¶6] That which is liable to wear out is called the world in the training of the Noble One.” > Pali: Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko”ti. [¶7] > Pali: Paṭhamaṁ. [¶8] SN 35.85 · The World is Empty > Pali: SN 35.85 · Suññatalokasutta [¶9] And then Venerable Ānanda … said to the Buddha: > Pali: Atha kho āyasmā ānando …pe… bhagavantaṁ etadavoca: [¶10] “Sir, they say that ‘the world is empty’. What does the saying ‘the world is empty’ refer to?” > Pali: “‘suñño loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī”ti? [¶11] “Ānanda, they say that ‘the world is empty’ because it’s empty of self or what belongs to self. And what is empty of self or what belongs to self? The eye, sights, eye consciousness, and eye contact are empty of self or what belongs to self. … > Pali: “Yasmā ca kho, ānanda, suññaṁ attena vā attaniyena vā tasmā suñño lokoti vuccati. Kiñca, ānanda, suññaṁ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṁ attena vā attaniyena vā. Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṁ suññaṁ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā …pe… [¶12] The pleasant, painful, or neutral feeling that arises dependent on mind contact is also empty of self or what belongs to self. They say that ‘the world is empty’ because it’s empty of self or what belongs to self.” > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena vā attaniyena vā. Yasmā ca kho, ānanda, suññaṁ attena vā attaniyena vā, tasmā suñño lokoti vuccatī”ti. [¶13] > Pali: Dutiyaṁ. [¶14] SN 35.86 · A Teaching In Brief > Pali: SN 35.86 · Saṅkhittadhammasutta [¶15] Seated to one side, Venerable Ānanda said to the Buddha: > Pali: Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: [¶16] “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” > Pali: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. [¶17] “What do you think, Ānanda? Is the eye permanent or impermanent?” > Pali: “Taṁ kiṁ maññasi, ānanda, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶18] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶19] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶20] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶21] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? [¶22] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶23] “Are sights … eye consciousness … eye contact … > Pali: “Rūpā niccā vā aniccā vā”ti? “Aniccā, bhante” …pe…. “Cakkhuviññāṇaṁ …pe… [¶24] The pleasant, painful, or neutral feeling that arises dependent on eye contact: is that permanent or impermanent?” > Pali: yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶25] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶26] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶27] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶28] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? [¶29] “No, sir.” … > Pali: “No hetaṁ, bhante” …pe…. [¶30] “Is the ear … nose … tongue … body … mind … > Pali: “Jivhā niccā vā aniccā vā”ti? [¶31] > Pali: “Aniccā, bhante” …pe…. [¶32] The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?” > Pali: “Jivhāviññāṇaṁ … jivhāsamphasso …pe… yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶33] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶34] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶35] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶36] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? [¶37] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶38] “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. > Pali: “Evaṁ passaṁ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… cakkhusamphassepi nibbindati …pe… [¶39] They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises dependent on mind contact. > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. [¶40] Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶41] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” > Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. [¶42] > Pali: Tatiyaṁ. [¶43] SN 35.87 · With Channa > Pali: SN 35.87 · Channasutta [¶44] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. > Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. [¶45] Now at that time the venerables Sāriputta, Mahācunda, and Channa were staying on the Vulture’s Peak Mountain. Now at that time Venerable Channa was sick, suffering, gravely ill. > Pali: Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Tena kho pana samayena yena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. [¶46] Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahācunda and said to him, “Come, Reverend Cunda, let’s go to see Venerable Channa and ask about his illness.” > Pali: Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahācundaṁ etadavoca: “āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti. [¶47] “Yes, reverend,” replied Mahācunda. > Pali: “Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi. [¶48] And then Sāriputta and Mahācunda went to see Channa and sat down on the seats spread out. Sāriputta said to Channa: “I hope you’re keeping well, Reverend Channa, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.” > Pali: Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṁsu; upasaṅkamitvā paññatte āsane nisīdiṁsu. Nisajja kho āyasmā sāriputto āyasmantaṁ channaṁ etadavoca: “kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṁ paññāyati no abhikkamo”ti? [¶49] “Reverend Sāriputta, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cow’s belly with a sharp meat cleaver. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading. > Pali: “Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo. Seyyathāpi, āvuso, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, āvuso, adhimattā vātā muddhani ūhananti. Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. Seyyathāpi, āvuso, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho, āvuso, adhimattā sīse sīsavedanā. Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. Seyyathāpi, āvuso, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho adhimattā vātā kucchiṁ parikantanti. Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ …pe… no paṭikkamo. Seyyathāpi, āvuso, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho, āvuso, adhimatto kāyasmiṁ ḍāho. Na me, āvuso, khamanīyaṁ, na yāpanīyaṁ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṁ paññāyati no paṭikkamo. [¶50] Reverend Sāriputta, I shall commit suicide. I don’t wish to live.” > Pali: Satthaṁ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti. [¶51] “Please don’t commit suicide! Venerable Channa, keep going! We want you to keep going. > Pali: “Mā āyasmā channo satthaṁ āharesi. Yāpetāyasmā channo, yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāma. [¶52] If you don’t have any suitable food, we’ll find it for you. If you don’t have suitable medicine, we’ll find it for you. If you don’t have a capable carer, we’ll find one for you. > Pali: Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṁ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṁ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṁ āyasmantaṁ channaṁ upaṭṭhahissāmi. [¶53] Please don’t commit suicide! Venerable Channa, keep going! We want you to keep going.” > Pali: Mā āyasmā channo satthaṁ āharesi. Yāpetāyasmā channo, yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāmā”ti. [¶54] “Reverend Sāriputta, it’s not that I don’t have suitable food; I do have suitable food. It’s not that I don’t have suitable medicine; I do have suitable medicine. It’s not that I don’t have a capable carer; I do have a capable carer. > Pali: “Na me, āvuso sāriputta, natthi sappāyāni bhojanāni; atthi me sappāyāni bhojanāni. Napi me natthi sappāyāni bhesajjāni; atthi me sappāyāni bhesajjāni. Napi me natthi patirūpā upaṭṭhākā; atthi me patirūpā upaṭṭhākā. [¶55] Moreover, for a long time now I have served the Teacher with love, not without love. For it is proper for a disciple to serve the Teacher with love, not without love. You should remember this: ‘The mendicant Channa will commit suicide blamelessly.’” > Pali: Api ca me, āvuso, satthā pariciṇṇo dīgharattaṁ manāpeneva, no amanāpena. Etañhi, āvuso, sāvakassa patirūpaṁ yaṁ satthāraṁ paricareyya manāpeneva, no amanāpena. ‘Anupavajjaṁ channo bhikkhu satthaṁ āharissatī’ti—evametaṁ, āvuso sāriputta, dhārehī”ti. [¶56] “I’d like to ask Venerable Channa about a certain point, if you’d take the time to answer.” > Pali: “Puccheyyāma mayaṁ āyasmantaṁ channaṁ kañcideva desaṁ, sace āyasmā channo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. [¶57] “Ask, Reverend Sāriputta. When I’ve heard it I’ll know.” > Pali: “Pucchāvuso sāriputta, sutvā vedissāmā”ti. [¶58] “Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’? > Pali: “Cakkhuṁ, āvuso channa, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi …pe… [¶59] Do you regard the ear … nose … tongue … body … mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?” > Pali: jivhaṁ, āvuso channa, jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi …pe… manaṁ, āvuso channa, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? [¶60] “Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ > Pali: “Cakkhuṁ, āvuso sāriputta, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… [¶61] I regard the ear … nose … tongue … body … mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.” > Pali: jivhaṁ, āvuso sāriputta, jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… manaṁ, āvuso sāriputta, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. [¶62] “Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?” > Pali: “Cakkhusmiṁ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi … jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya jivhaṁ jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi … manasmiṁ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? [¶63] “Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.” > Pali: “Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya jivhaṁ jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe… manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. [¶64] When he said this, Venerable Mahācunda said to Venerable Channa, “So, Reverend Channa, you should regularly apply your mind well to this instruction of the Buddha: > Pali: Evaṁ vutte, āyasmā mahācundo āyasmantaṁ channaṁ etadavoca: “tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṁ niccakappaṁ sādhukaṁ manasi kātabbaṁ: [¶65] ‘For the dependent there is quivering. For the independent there’s no quivering. When there’s no quivering, there is tranquility. When there is tranquility, there’s no inclination. When there’s no inclination, there’s no coming and going. When there’s no coming and going, there’s no passing away and reappearing. When there’s no passing away and reappearing, there’s no this life or the next or between the two. Just this is the end of suffering.’” > Pali: ‘nissitassa calitaṁ, anissitassa calitaṁ natthi. Calite asati passaddhi hoti. Passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā’”ti. [¶66] And when the venerables Sāriputta and Mahācunda had given Venerable Channa this advice they rose from their seats and left. Not long after those venerables had left, Venerable Channa committed suicide. > Pali: Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṁ channaṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu. Atha kho āyasmā channo acirapakkantesu tesu āyasmantesu satthaṁ āharesi. [¶67] Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Venerable Channa has committed suicide. Where has he been reborn in his next life?” > Pali: Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: “āyasmatā, bhante, channena satthaṁ āharitaṁ. Tassa kā gati ko abhisamparāyo”ti? [¶68] “Sāriputta, didn’t the mendicant Channa declare his blamelessness to you personally?” > Pali: “Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti? [¶69] “Sir, there is a Vajjian village named Pubbajira. There Channa had families who were friendly, intimate, and hospitable.” > Pali: “Atthi, bhante, pubbavijjanaṁ nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti. [¶70] “The mendicant Channa did indeed have such families. But, Sāriputta, this is not enough for me to call someone ‘blameworthy’. When someone lays down this body and takes up another body, I call them ‘blameworthy’. But the mendicant Channa did no such thing. > Pali: “Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Na kho panāhaṁ, sāriputta, ettāvatā saupavajjoti vadāmi. Yo kho, sāriputta, tañca kāyaṁ nikkhipati, aññañca kāyaṁ upādiyati, tamahaṁ saupavajjoti vadāmi. Taṁ channassa bhikkhuno natthi. [¶71] You should remember this: ‘The mendicant Channa committed suicide blamelessly.’” > Pali: ‘Anupavajjaṁ channena bhikkhunā satthaṁ āharitan’ti— evametaṁ, sāriputta, dhārehī”ti. [¶72] > Pali: Catutthaṁ. [¶73] SN 35.88 · With Puṇṇa > Pali: SN 35.88 · Puṇṇasutta [¶74] And then Venerable Puṇṇa went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho āyasmā puṇṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho āyasmā puṇṇo bhagavantaṁ etadavoca: [¶75] “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” > Pali: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. [¶76] “Puṇṇa, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say. > Pali: “Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi …pe… [¶77] There are sounds … smells … tastes … touches … There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, this gives rise to relishing. Relishing is the origin of suffering, I say. > Pali: santi kho, puṇṇa, jivhāviññeyyā rasā …pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi. [¶78] There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say. … > Pali: Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi …pe… [¶79] There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, relishing ceases. When relishing ceases, suffering ceases, I say. > Pali: santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi. [¶80] Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” > Pali: Iminā tvaṁ, puṇṇa, mayā saṅkhittena ovādena ovadito katamasmiṁ janapade viharissasī”ti? [¶81] “Sir, there’s a country named Sunāparanta; I will live there.” > Pali: “Atthi, bhante, sunāparanto nāma janapado, tatthāhaṁ viharissāmī”ti. [¶82] “The people of Sunāparanta are wild and rough, Puṇṇa. If they abuse and insult you, what will you think of them?” > Pali: “Caṇḍā kho, puṇṇa, sunāparantakā manussā; pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṁ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tatra te, puṇṇa, kinti bhavissatī”ti? [¶83] “If they abuse and insult me, I will think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t hit me with their fists.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace maṁ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tatra me evaṁ bhavissati: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime pāṇinā pahāraṁ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶84] “But if they do hit you with their fists, what will you think of them then?” > Pali: “Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? [¶85] “If they hit me with their fists, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t throw stones at me.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṁ dassanti, tatra me evaṁ bhavissati: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime leḍḍunā pahāraṁ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶86] “But if they do throw stones at you, what will you think of them then?” > Pali: “Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? [¶87] “If they throw stones at me, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t beat me with a club.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṁ dassanti, tatra me evaṁ bhavissati: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime daṇḍena pahāraṁ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶88] “But if they do beat you with a club, what will you think of them then?” > Pali: “Sace pana puṇṇa, sunāparantakā manussā daṇḍena pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? [¶89] “If they beat me with a club, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t stab me with a knife.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṁ dassanti, tatra me evaṁ bhavissati: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime satthena pahāraṁ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶90] “But if they do stab you with a knife, what will you think of them then?” > Pali: “Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṁ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? [¶91] “If they stab me with a knife, I’ll think: ‘These people of Sunāparanta are gracious, truly gracious, since they don’t take my life with a sharp knife.’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace me, bhante, sunāparantakā manussā satthena pahāraṁ dassanti, tatra me evaṁ bhavissati: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ maṁ nayime tiṇhena satthena jīvitā voropentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶92] “But if they do take your life with a sharp knife, what will you think of them then?” > Pali: “Sace pana taṁ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra pana te, puṇṇa, kinti bhavissatī”ti? [¶93] “If they take my life with a sharp knife, I’ll think: ‘There are disciples of the Buddha who looked for a suicide weapon because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!’ That’s what I’ll think, Blessed One. That’s what I’ll think, Holy One.” > Pali: “Sace maṁ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṁ bhavissati: ‘santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti, taṁ me idaṁ apariyiṭṭhaññeva satthahārakaṁ laddhan’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. [¶94] “Good, good Puṇṇa! Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta. Now, Puṇṇa, go at your convenience.” > Pali: “Sādhu sādhu, puṇṇa. Sakkhissasi kho tvaṁ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṁ janapade vatthuṁ. Yassadāni tvaṁ, puṇṇa, kālaṁ maññasī”ti. [¶95] And then Puṇṇa welcomed and agreed with the Buddha’s words. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sunāparanta. > Pali: Atha kho āyasmā puṇṇo bhagavato vacanaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṁ pakkāmi. [¶96] Traveling stage by stage, he arrived at Sunāparanta, and stayed there. Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges. And within that same rainy season he became fully extinguished. > Pali: Anupubbena cārikaṁ caramāno yena sunāparanto janapado tadavasari. Tatra sudaṁ āyasmā puṇṇo sunāparantasmiṁ janapade viharati. Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi. Tenevantaravassena pañcamattāni upāsikāsatāni paṭivedesi. Tenevantaravassena tisso vijjā sacchākāsi. Tenevantaravassena parinibbāyi. [¶97] Then several mendicants went up to the Buddha … and asked him, “Sir, the gentleman named Puṇṇa, who was advised in brief by the Buddha, has passed away. Where has he been reborn in his next life?” > Pali: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṅkhittena ovādena ovadito, so kālaṅkato. Tassa kā gati ko abhisamparāyo”ti? [¶98] “Mendicants, Puṇṇa was astute. He practiced in line with the teaching, and did not trouble me about the teachings. Puṇṇa has become completely quenched.” > Pali: “Paṇḍito, bhikkhave, puṇṇo kulaputto, paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. Parinibbuto, bhikkhave, puṇṇo kulaputto”ti. [¶99] > Pali: Pañcamaṁ. [¶100] SN 35.89 · With Bāhiya > Pali: SN 35.89 · Bāhiyasutta [¶101] Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him: > Pali: Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā bāhiyo bhagavantaṁ etadavoca: [¶102] “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” > Pali: “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. [¶103] “What do you think, Bāhiya? Is the eye permanent or impermanent?” > Pali: “Taṁ kiṁ maññasi, bāhiya, cakkhu niccaṁ vā aniccaṁ vā”ti? [¶104] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶105] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶106] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶107] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? [¶108] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶109] “Are sights … eye consciousness … eye contact … > Pali: “Rūpā niccā vā aniccā vā”ti? “Aniccā, bhante” …pe… cakkhuviññāṇaṁ …pe… cakkhusamphasso …pe… [¶110] The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?” > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti? [¶111] “Impermanent, sir.” > Pali: “Aniccaṁ, bhante”. [¶112] “But if it’s impermanent, is it suffering or happiness?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? [¶113] “Suffering, sir.” > Pali: “Dukkhaṁ, bhante”. [¶114] “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?” > Pali: “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? [¶115] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶116] “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact. > Pali: “Evaṁ passaṁ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati …pe… [¶117] They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises dependent on mind contact. > Pali: yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. [¶118] Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. > Pali: Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. [¶119] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” > Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. [¶120] And then Venerable Bāhiya approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving. > Pali: Atha kho āyasmā bāhiyo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. [¶121] Then Bāhiya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. > Pali: Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. [¶122] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bāhiya became one of the perfected. > Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṁ ahosīti. [¶123] > Pali: Chaṭṭhaṁ. [¶124] SN 35.90 · Turbulence (1st) > Pali: SN 35.90 · Paṭhamaejāsutta [¶125] “Mendicants, turbulence is a disease, a boil, a dart. That’s why the Realized One lives unperturbed, with dart drawn out. > Pali: “Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṁ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. [¶126] Now, a mendicant might wish: ‘May I live unperturbed, with dart drawn out.’ > Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṁ vītasallo’ti, [¶127] So let them not conceive anything to be the eye, let them not conceive it in the eye, let them not conceive it as the eye, let them not conceive that ‘the eye is mine.’ Let them not conceive sights … eye consciousness … eye contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ > Pali: cakkhuṁ na maññeyya, cakkhusmiṁ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya; cakkhuviññāṇaṁ na maññeyya, cakkhuviññāṇasmiṁ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṁ meti na maññeyya; cakkhusamphassaṁ na maññeyya, cakkhusamphassasmiṁ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. [¶128] Let them not conceive anything to be the ear … nose … tongue … body … mind … ideas … mind consciousness … mind contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ > Pali: Sotaṁ na maññeyya …pe… ghānaṁ na maññeyya …pe… jivhaṁ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya …pe… jivhāviññāṇaṁ na maññeyya …pe… jivhāsamphassaṁ na maññeyya …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. Kāyaṁ na maññeyya …pe… manaṁ na maññeyya, manasmiṁ na maññeyya, manato na maññeyya, mano meti na maññeyya; dhamme na maññeyya …pe… mano viññāṇaṁ …pe… manosamphassaṁ …pe… yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya; [¶129] Let them not conceive anything to be all, let them not conceive it in all, let them not conceive it as all, let them not conceive that ‘all is mine’. > Pali: sabbaṁ na maññeyya, sabbasmiṁ na maññeyya, sabbato na maññeyya, sabbaṁ meti na maññeyya. [¶130] Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. > Pali: So evaṁ amaññamāno na kiñcipi loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. [¶131] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” > Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ nāparaṁ itthattāyā’ti pajānātī”ti. [¶132] > Pali: Sattamaṁ. [¶133] SN 35.91 · Turbulence (2nd) > Pali: SN 35.91 · Dutiyaejāsutta [¶134] “Mendicants, turbulence is a disease, a boil, a dart. That’s why the Realized One lives unperturbed, with dart drawn out. > Pali: “Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṁ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. [¶135] Now, a mendicant might wish: ‘May I live unperturbed, with dart drawn out.’ > Pali: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṁ vītasallo’ti, [¶136] So let them not conceive anything to be the eye, let them not conceive it in the eye, let them not conceive it as the eye, let them not conceive that ‘the eye is mine.’ Let them not conceive sights … eye consciousness … eye contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on eye contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else. > Pali: cakkhuṁ na maññeyya, cakkhusmiṁ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya … cakkhuviññāṇaṁ … cakkhusamphassaṁ … yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe…. [¶137] Let them not conceive anything to be the ear … nose … tongue … body … > Pali: Jivhaṁ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya … jivhāviññāṇaṁ … jivhāsamphassaṁ … yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati …pe…. [¶138] Let them not conceive anything to be the mind … mind consciousness … mind contact … Let them not conceive anything to be the pleasant, painful, or neutral feeling that arises dependent on mind contact. Let them not conceive it in that, let them not conceive it as that, and let them not conceive that ‘that is mine.’ For whatever you conceive it to be, whatever you conceive it in, whatever you conceive it as, and whatever you conceive to be ‘mine’: that becomes something else. The world is attached to being, taking pleasure only in being, yet it becomes something else. > Pali: Manaṁ na maññeyya, manasmiṁ na maññeyya, manato na maññeyya, mano meti na maññeyya … manoviññāṇaṁ … manosamphassaṁ … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṁ maññati, yato maññati, yaṁ meti maññati, tato taṁ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati. [¶139] As far as the aggregates, elements, and sense fields extend, they don’t conceive anything to be that, they don’t conceive it in that, they don’t conceive it as that, and they don’t conceive that ‘that is mine.’ > Pali: Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṁ meti na maññeyya. [¶140] Not conceiving, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. > Pali: So evaṁ amaññamāno na kiñci loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati. [¶141] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’” > Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. [¶142] > Pali: Aṭṭhamaṁ. [¶143] SN 35.92 · A Duality (1st) > Pali: SN 35.92 · Paṭhamadvayasutta [¶144] “Mendicants, I will teach you a duality. Listen … > Pali: “Dvayaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha. [¶145] And what is a duality? It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and ideas. This is called a duality. > Pali: Kiñca, bhikkhave, dvayaṁ? Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca— idaṁ vuccati, bhikkhave, dvayaṁ. [¶146] Mendicants, suppose someone was to say: ‘I’ll deny this duality and describe another duality.’ They’d have no grounds for that claim, they’d be stumped by questions, and, in addition, they’d get frustrated. Why is that? Because they’re out of their element.” > Pali: Yo, bhikkhave, evaṁ vadeyya: ‘ahametaṁ dvayaṁ paccakkhāya aññaṁ dvayaṁ paññapessāmī’ti, tassa vācāvatthukamevassa. Puṭṭho ca na sampāyeyya. Uttariñca vighātaṁ āpajjeyya. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmin”ti. [¶147] > Pali: Navamaṁ.