4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → SN‍ → SN 22📇 → all suttas 🔝

SN 22

SN 22 vagga 1 Nakulapitu: Nakula’s Father
SN 22 vagga 2 Anicca: Impermanence
SN 22 vagga 3 Bhāra: The Burden
SN 22 vagga 4 Natumhāka: It’s Not Yours
SN 22 vagga 5 Attadīpa: Be Your Own Island
SN 22 vagga 6 Upaya: Involvement
SN 22 vagga 7 Arahanta: The Perfected Ones
SN 22 vagga 8 Khajjanīya: Itchy
SN 22 vagga 9 Thera: Senior monks
SN 22 vagga 10 Puppha: Flowers
SN 22 vagga 11 Anta: Sides
SN 22 vagga 12 Dhammakathika: A Dhamma speaker
SN 22 vagga 13 Avijjā: Ignorance
SN 22 vagga 14 Kukkuḷa: Burning Chaff
SN 22 vagga 15 Diṭṭhi: Views


(cst4)	(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 22	Linked Discourses 22

SN 22 vagga 1 Nakulapitu: Nakula’s Father


1. Nakulapituvagga	1. Nakula’s Father

SN 22.1 Nakulapitu: Nakula’s Father


1. Nakulapitusutta	1. Nakula’s Father
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca:	Then the householder Nakula’s father went up to the Buddha, bowed, sat down to one side, and said to the Buddha:


“Ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko.	“Sir, I’m an old man, elderly and senior. I’m advanced in years and have reached the final stage of life. My body is ailing and I’m constantly unwell.
Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ.	I hardly ever get to see the esteemed monks.
Ovadatu maṃ, bhante, bhagavā;	May the Buddha please advise me,
anusāsatu maṃ, bhante, bhagavā;	and instruct me. It will be for my lasting welfare and happiness.”
yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti.


“Evametaṃ, gahapati, evametaṃ, gahapati.	“That’s so true, householder! That’s so true, householder!
Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho.	For this body is ailing, trapped in its shell.
Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā?	If anyone dragging around this body claimed to be healthy even for a minute, what’s that but foolishness?
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	So you should train like this:
‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti.	‘Though my body is ailing, my mind will be healthy.’
Evañhi te, gahapati, sikkhitabban”ti.	That’s how you should train.”


Atha kho nakulapitā gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ āyasmā sāriputto etadavoca:	And then the householder Nakula’s father 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. Then he went up to Venerable Sāriputta, bowed, and sat down to one side. Sāriputta said to him:
“vippasannāni kho te, gahapati, indriyāni;	“Householder, your faculties are so very clear,
parisuddho mukhavaṇṇo pariyodāto.	and your complexion is pure and bright.
Alattha no ajja bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti?	Did you get to hear a Dhamma talk in the Buddha’s presence today?”


“Kathañhi no siyā, bhante.	“What else, sir, could it possibly be?
Idānāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.	Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk.”
“Yathā kathaṃ pana tvaṃ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti?	“But what kind of ambrosial Dhamma talk has the Buddha anointed you with?”
“Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno khvāhaṃ, bhante, bhagavantaṃ etadavocaṃ:	So Nakula’s father told Sāriputta all that had happened, and said:
‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko.
Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ.
Ovadatu maṃ, bhante, bhagavā;
anusāsatu maṃ, bhante, bhagavā;
yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti.


Evaṃ vutte, maṃ, bhante, bhagavā etadavoca:
‘evametaṃ, gahapati, evametaṃ, gahapati.
Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho.
Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā?
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ—
āturakāyassa me sato cittaṃ anāturaṃ bhavissatīti.
Evañhi te, gahapati, sikkhitabban’ti.
Evaṃ khvāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.	“That’s the ambrosial Dhamma talk that the Buddha anointed me with.”


“Na hi pana taṃ, gahapati, paṭibhāsi bhagavantaṃ uttariṃ paṭipucchituṃ:	“But didn’t you feel the need to ask the Buddha the further question:
‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’”ti?	‘Sir, how do you define someone ailing in body and ailing in mind, and someone ailing in body and healthy in mind’?”
“Dūratopi kho mayaṃ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.	“Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho”ti.	May Venerable Sāriputta himself please clarify the meaning of this.”


“Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, householder, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi.	“Yes, sir,” replied Nakula’s father.
Āyasmā sāriputto etadavoca:	Sāriputta said this:


“Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca?	“And how is a person ailing in body and ailing in mind?
Idha, gahapati, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the qualities of a noble one. They’ve not seen good persons, and are neither skilled nor trained in the qualities of a good person.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
‘Ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti.	They’re obsessed with the thought: ‘I am form, form is mine!’
Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti.	But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	which gives rise to sorrow, lamentation, pain, sadness, and distress.


Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ.	They regard feeling as self, self as having feeling, feeling in self, or self in feeling.
‘Ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti.	They’re obsessed with the thought: ‘I am feeling, feeling is mine!’
Tassa ‘ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.	But that feeling of theirs decays and perishes,
Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	which gives rise to sorrow, lamentation, pain, sadness, and distress.


Saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ; attani vā saññaṃ, saññāya vā attānaṃ.	They regard perception as self, self as having perception, perception in self, or self in perception.
‘Ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti.	They’re obsessed with the thought: ‘I am perception, perception is mine!’
Tassa ‘ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.	But that perception of theirs decays and perishes,
Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	which gives rise to sorrow, lamentation, pain, sadness, and distress.


Saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ.	They regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings.
‘Ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti.	They’re obsessed with the thought: ‘I am co-doings, co-doings are mine!’
Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.	But those co-doings of theirs decay and perish,
Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	which gives rise to sorrow, lamentation, pain, sadness, and distress.


Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti.	They’re obsessed with the thought: ‘I am consciousness, consciousness is mine!’
Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti.	But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	which gives rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, gahapati, āturakāyo ceva hoti āturacitto ca.	That’s how a person is ailing in body and ailing in mind.


Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto?	And how is a person ailing in body and healthy in mind?
Idha, gahapati, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.	They don’t regard form as self, self as having form, form in self, or self in form.
‘Ahaṃ rūpaṃ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti.	They’re not obsessed with the thought: ‘I am form, form is mine!’
Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṃ rūpaṃ vipariṇamati aññathā hoti.	So when that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.


Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ.	They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling.
‘Ahaṃ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti.	They’re not obsessed with the thought: ‘I am feeling, feeling is mine!’
Tassa ‘ahaṃ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.	So when that feeling of theirs decays and perishes,
Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.


Na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ; na attani vā saññaṃ, na saññāya vā attānaṃ.	They don’t regard perception as self, self as having perception, perception in self, or self in perception.
‘Ahaṃ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti.	They’re not obsessed with the thought: ‘I am perception, perception is mine!’
Tassa ‘ahaṃ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.	So when that perception of theirs decays and perishes,
Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.


Na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ.	They don’t regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings.
‘Ahaṃ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti.	They’re not obsessed with the thought: ‘I am co-doings, co-doings are mine!’
Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.	So when those co-doings of theirs decay and perish,
Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.


Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.	They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti.	They’re not obsessed with the thought: ‘I am consciousness, consciousness is mine!’
Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti.	So when that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, gahapati, āturakāyo hoti no ca āturacitto”ti.	That’s how a person is ailing in body and healthy in mind.”


Idamavoca āyasmā sāriputto.	That’s what Venerable Sāriputta said.
Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṃ abhinandīti.	Satisfied, Nakula’s father was happy with what Sāriputta said.

SN 22.2 Devadaha: At Devadaha


2. Devadahasutta	2. At Devadaha
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo.	At one time the Buddha was staying in the land of the Sakyans, where they have a town named Devadaha.
Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then several monks who were heading for the west went up to the Buddha, bowed, sat down to one side, and said to him:
“icchāma mayaṃ, bhante, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetun”ti.	“Sir, we wish to go to a western land to take up residence there.”


“Apalokito pana vo, bhikkhave, sāriputto”ti?	“But monks, have you consulted with Sāriputta?”
“Na kho no, bhante, apalokito āyasmā sāriputto”ti.	“No, sir, we haven’t.”
“Apaloketha, bhikkhave, sāriputtaṃ.	“You should consult with Sāriputta.
Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṃ anuggāhako sabrahmacārīnan”ti.	He’s astute, and supports his spiritual companions, the monks.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.


Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṃ eḷagalāgumbe nisinno hoti.	Now at that time Venerable Sāriputta was meditating not far from the Buddha in a clump of golden shower trees.
Atha kho te bhikkhū bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu.	And then those monks approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side and said to him:
“icchāma mayaṃ, āvuso sāriputta, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetuṃ.	“Reverend Sāriputta, we wish to go to a western land to take up residence there.
Apalokito no satthā”ti.	We have consulted with the Teacher.”


“Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro—	“Reverends, there are those who question a monk who has gone abroad—
khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi.	astute warrior-nobles, brahmins, householders, and ascetics—
Paṇḍitā hāvuso, manussā vīmaṃsakā:	for astute people are inquisitive:
‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyī’ti, kacci vo āyasmantānaṃ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṃ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṃ byākareyyātha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?	‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, attended, and remembered the Dharmas, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with The Dharma, with no legitimate grounds for rebuke and criticism.


“Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.	“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho”ti.	May Venerable Sāriputta himself please clarify the meaning of this.”
“Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, reverends, listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Yes, reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:


“Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro—	“Reverends, there are those who question a monk who has gone abroad—
khattiyapaṇḍitāpi … pe … samaṇapaṇḍitāpi.	astute warrior-nobles, brahmins, householders, and ascetics—
Paṇḍitā hāvuso, manussā vīmaṃsakā:	for astute people are inquisitive:
‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyī’ti?	‘But what does the venerables’ Teacher teach? What does he explain?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:	When questioned like this, reverends, you should answer:
‘chandarāgavinayakkhāyī kho no, āvuso, satthā’ti.	‘Reverend, our Teacher explained the removal of desire and lust.’


Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro—	When you answer like this, such astute people may inquire further:
khattiyapaṇḍitāpi … pe … samaṇapaṇḍitāpi.
Paṇḍitā hāvuso, manussā vīmaṃsakā:
‘kismiṃ panāyasmantānaṃ chandarāgavinayakkhāyī satthā’ti?	‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:	When questioned like this, reverends, you should answer:
‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā,	‘Our teacher explains the removal of desire and lust for form,
vedanāya …	feeling,
saññāya …	perception,
saṅkhāresu …	co-doings,
viññāṇe chandarāgavinayakkhāyī satthā’ti.	and consciousness.’


Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro—	When you answer like this, such astute people may inquire further:
khattiyapaṇḍitāpi … pe … samaṇapaṇḍitāpi.
Paṇḍitā hāvuso, manussā vīmaṃsakā:
‘kiṃ panāyasmantānaṃ ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā,	‘But what drawback has he seen that he teaches the removal of desire and lust for form,
vedanāya …	feeling,
saññāya …	perception,
saṅkhāresu …	co-doings,
viññāṇe chandarāgavinayakkhāyī satthā’ti?	and consciousness?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:	When questioned like this, reverends, you should answer:
‘rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanāya …	If you’re not free of greed, desire, fondness, thirst, passion, and craving for feeling …
saññāya …	perception …
saṅkhāresu avigatarāgassa … pe …	co-doings …
avigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
Viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress.
Idaṃ kho no, āvuso, ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā,	This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form,
vedanāya …	feeling,
saññāya …	perception,
saṅkhāresu …	co-doings,
viññāṇe chandarāgavinayakkhāyī satthā’ti.	and consciousness.’


Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro—	When you answer like this, such astute people may inquire further:
khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi.
Paṇḍitā hāvuso, manussā vīmaṃsakā:
‘kiṃ panāyasmantānaṃ ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā,	‘But what benefit has he seen that he teaches the removal of desire and lust for form,
vedanāya …	feeling,
saññāya …	perception,
saṅkhāresu …	co-doings,
viññāṇe chandarāgavinayakkhāyī satthā’ti?	and consciousness?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:	When questioned like this, reverends, you should answer:
‘rūpe kho, āvuso, vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Vedanāya …	If you are rid of greed, desire, fondness, thirst, passion, and craving for feeling …
saññāya …	perception …
saṅkhāresu vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	co-doings …
Viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Idaṃ kho no, āvuso, ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya …	This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling,
saññāya …	perception,
saṅkhāresu …	co-doings,
viññāṇe chandarāgavinayakkhāyī satthā’ti.	and consciousness.’


Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, nayidaṃ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeyya.	If those who acquired and kept unskillful Dharmas were to live happily in the present life, free of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful Dharmas.
Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti.	But since those who acquire and keep unskillful Dharmas live unhappily in the present life, full of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful Dharmas.


Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, nayidaṃ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇeyya.	If those who acquired and kept skillful Dharmas were to live unhappily in the present life, full of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise acquiring skillful Dharmas.
Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī”ti.	But since those who acquire and keep skillful Dharmas live happily in the present life, free of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises acquiring skillful Dharmas.”


Idamavocāyasmā sāriputto.	This is what Venerable Sāriputta said.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what Sāriputta said.

SN 22.3 Hāliddikāni: With Hāliddikāni


3. Hāliddikānisutta	3. With Hāliddikāni
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.	At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca:	Then the householder Hāliddikāni went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him:
“vuttamidaṃ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:	“Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of Māgandiya’:


‘Okaṃ pahāya aniketasārī,	‘After leaving shelter to become an unsettled migrant,
Gāme akubbaṃ muni santhavāni;	a sage doesn’t get close to anyone in town.
Kāmehi ritto apurakkharāno,	Rid of sensual pleasures, expecting nothing,
Kathaṃ na viggayha janena kayirā’ti.	they don’t argue with anyone.’



Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?	How should we see the detailed meaning of the Buddha’s brief statement?”


“Rūpadhātu kho, gahapati, viññāṇassa oko.	“Householder, the form element is a shelter for consciousness.
Rūpadhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.	One whose consciousness is shackled to greed for the form element is called a migrant going from shelter to shelter.
Vedanādhātu kho, gahapati, viññāṇassa oko.	The feeling element is a shelter for consciousness.
Vedanādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.	One whose consciousness is attached to greed for the feeling element is called a migrant going from shelter to shelter.
Saññādhātu kho, gahapati, viññāṇassa oko.	The perception element is a shelter for consciousness.
Saññādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.	One whose consciousness is attached to greed for the perception element is called a migrant going from shelter to shelter.
Saṅkhāradhātu kho, gahapati, viññāṇassa oko.	The co-doings element is a shelter for consciousness.
Saṅkhāradhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.	One whose consciousness is attached to greed for the co-doings element is called a migrant going from shelter to shelter.
Evaṃ kho, gahapati, okasārī hoti.	That’s how one is a migrant going from shelter to shelter.


Kathañca, gahapati, anokasārī hoti?	And how is one a migrant without a shelter?
Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.	The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘anokasārī’ti vuccati.	That’s why the Realized One is called a migrant without a shelter.
Vedanādhātuyā kho, gahapati …	The Realized One has given up any desire, greed, relishing, and craving for the feeling element …
saññādhātuyā kho, gahapati …	the perception element …
saṅkhāradhātuyā kho, gahapati …	the co-doings element …
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.	the consciousness element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘anokasārī’ti vuccati.	That’s why the Realized One is called a migrant without a shelter.
Evaṃ kho, gahapati, anokasārī hoti.	That’s how one is a migrant without a shelter.


Kathañca, gahapati, niketasārī hoti?	And how is one a migrant going from settlement to settlement?
Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati.	Being attached to migrating from settlement to settlement in pursuit of sights, one is called a migrant going from settlement to settlement.
Saddanimitta … pe …	Being attached to migrating from settlement to settlement in pursuit of sounds …
gandhanimitta …	smells …
rasanimitta …	tastes …
phoṭṭhabbanimitta …	touches …
dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati.	thoughts, one is called a migrant going from settlement to settlement.
Evaṃ kho, gahapati, niketasārī hoti.	That’s how one is a migrant going from settlement to settlement.


Kathañca, gahapati, aniketasārī hoti?	And how is one an unsettled migrant?
Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One has given up attachment to migrating from settlement to settlement in pursuit of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘aniketasārī’ti vuccati.	That’s why the Realized One is called an unsettled migrant.
Saddanimitta …	The Realized One has given up attachment to migrating from settlement to settlement in pursuit of sounds …
gandhanimitta …	smells …
rasanimitta …	tastes …
phoṭṭhabbanimitta …	touches …
dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	thoughts. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘aniketasārī’ti vuccati.	That’s why the Realized One is called an unsettled migrant.
Evaṃ kho, gahapati, aniketasārī hoti.	That’s how one is an unsettled migrant.


Kathañca, gahapati, gāme santhavajāto hoti?	And how does one get close to people in town?
Idha, gahapati, ekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati.	It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business.
Evaṃ kho, gahapati, gāme santhavajāto hoti.	That’s how one gets close to people in town.


Kathañca, gahapati, gāme na santhavajāto hoti?	And how does one not get close to people in town?
Idha, gahapati, bhikkhu gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṃ āpajjati.	It’s when a monk doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting involved in their business.
Evaṃ kho, gahapati, gāme na santhavajāto hoti.	That’s how one doesn’t get close to people in town.


Kathañca, gahapati, kāmehi aritto hoti?	And how is one not rid of sensual pleasures?
Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.	It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Evaṃ kho, gahapati, kāmehi aritto hoti.	That’s how one is not rid of sensual pleasures.


Kathañca, gahapati, kāmehi ritto hoti?	And how is one rid of sensual pleasures?
Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.	It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Evaṃ kho, gahapati, kāmehi ritto hoti.	That’s how one is rid of sensual pleasures.


Kathañca, gahapati, purakkharāno hoti?	And how does one have expectations?
Idha, gahapati, ekaccassa evaṃ hoti:	It’s when someone thinks:
‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti.	‘In the future, may I be of such form, such feeling, such perception, such co-doings, and such consciousness!’
Evaṃ kho, gahapati, purakkharāno hoti.	That’s how one has expectations.


Kathañca, gahapati, apurakkharāno hoti?	And how does one expect nothing?
Idha, gahapati, ekaccassa na evaṃ hoti:	It’s when someone doesn’t think:
‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti.	‘In the future, may I be of such form, such feeling, such perception, such co-doings, and such consciousness!’
Evaṃ kho, gahapati, apurakkharāno hoti.	That’s how one expects nothing.


Kathañca, gahapati, kathaṃ viggayha janena kattā hoti?	And how does one argue with people?
Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti:	It’s when someone takes part in this sort of discussion:
‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi; ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṃ pacchā avaca; pacchā vacanīyaṃ pure avaca. Sahitaṃ me, asahitaṃ te. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti.	‘You don’t understand this Dharma and training. I understand this Dharma and training. What, you understand this Dharma and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.	That’s how one argues with people.


Kathañca, gahapati, kathaṃ na viggayha janena kattā hoti?	And how does one not argue with people?
Idha, gahapati, bhikkhu na evarūpiṃ kathaṃ kattā hoti:	It’s when a monk doesn’t take part in this sort of discussion:
‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi … pe … nibbeṭhehi vā sace pahosī’ti.	‘You don’t understand this Dharma and training … get yourself out of this—if you can!’
Evaṃ kho, gahapati, kathaṃ na viggayha janena kattā hoti.	That’s how one doesn’t argue with people.


Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:	So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in the Chapter of the Eights, in ‘The Questions of Māgandiya’:


‘Okaṃ pahāya aniketasārī,	‘After leaving shelter to become an unsettled migrant,
Gāme akubbaṃ munisanthavāni;	a sage doesn’t get close to anyone in town.
Kāmehi ritto apurakkharāno,	Rid of sensual pleasures, expecting nothing,
Kathaṃ na viggayha janena kayirā’ti.	they don’t argue with anyone.’”

SN 22.4 Dutiyahāliddikāni: Hāliddikāni (2nd)


4. Dutiyahāliddikānisutta	4. Hāliddikāni (2nd)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.	At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno … pe … ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca:	Then the householder Hāliddikāni went up to Venerable Mahākaccāna … and said to him:
“vuttamidaṃ, bhante, bhagavatā sakkapañhe:	“Sir, this was said by the Buddha in ‘The Questions of Sakka’:
‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.	‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’


Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?	How should we see the detailed meaning of the Buddha’s brief statement?”


“Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṃ suvimuttanti’ vuccati.	“Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.


Vedanādhātuyā kho, gahapati …	Consider any desire, greed, relishing, and craving for the feeling element …
saññādhātuyā kho, gahapati …	the perception element …
saṅkhāradhātuyā kho, gahapati …	the co-doings element …
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṃ suvimuttanti’ vuccati.	the consciousness element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.


Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā sakkapañhe:	So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Questions of Sakka’:
‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.	‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’”

SN 22.5 Samādhi: Development of undistractible-lucidity


5. Samādhisutta	5. Development of undistractible-lucidity
Evaṃ me sutaṃ—	So I have heard.
… pe … sāvatthiyaṃ …	At Sāvatthī.
tatra kho … pe … etadavoca:
“samādhiṃ, bhikkhave, bhāvetha;	“monks, develop undistractible-lucidity.
samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.	A monk who has undistractible-lucidity truly understands.
Kiñca yathābhūtaṃ pajānāti?	What do they truly understand?
Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca.	The origin and ending of form, feeling, perception, co-doings, and consciousness.


Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṃ samudayo, ko viññāṇassa samudayo?	And what is the origin of form, feeling, perception, co-doings, and consciousness?
Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	It’s when a monk approves, welcomes, and keeps clinging.


Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati?	What do they approve, welcome, and keep clinging to?
Rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.	They approve, welcome, and keep clinging to form.
Tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	This gives rise to relishing.
Yā rūpe nandī tadupādānaṃ.	Relishing forms is grasping.
Tassupādānapaccayā bhavo;	Their grasping is a condition for continued existence.
bhavapaccayā jāti;	Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Vedanaṃ abhinandati … pe …	They approve, welcome, and keep clinging to feeling …
saññaṃ abhinandati …	perception …
saṅkhāre abhinandati …	co-doings …
viññāṇaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.	consciousness.
Tassa viññāṇaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	This gives rise to relishing.
Yā viññāṇe nandī tadupādānaṃ.	Relishing consciousness is grasping.
Tassupādānapaccayā bhavo;	Their grasping is a condition for continued existence.
bhavapaccayā jāti;	Continued existence is a condition for rebirth.
jātipaccayā … pe …	Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Ayaṃ, bhikkhave, rūpassa samudayo;	This is the origin of form,
ayaṃ vedanāya samudayo;	feeling,
ayaṃ saññāya samudayo;	perception,
ayaṃ saṅkhārānaṃ samudayo;	co-doings,
ayaṃ viññāṇassa samudayo.	and consciousness.


Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya …	And what is the ending of form, feeling,
ko saññāya …	perception,
ko saṅkhārānaṃ …	co-doings,
ko viññāṇassa atthaṅgamo?	and consciousness?


Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.	It’s when a monk doesn’t approve, welcome, or keep clinging.


Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati?	What don’t they approve, welcome, or keep clinging to?
Rūpaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.	They don’t approve, welcome, or keep clinging to form.
Tassa rūpaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati.	As a result, relishing of form ceases.
Tassa nandīnirodhā upādānanirodho;	When that relishing ceases, grasping ceases.
upādānanirodhā bhavanirodho … pe …	When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.


Vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.	They don’t approve, welcome, or keep clinging to feeling …
Tassa vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāya nandī sā nirujjhati.
Tassa nandīnirodhā upādānanirodho;
upādānanirodhā bhavanirodho … pe …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.


Saññaṃ nābhinandati … pe …	perception …
saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati.	co-doings …
Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati.
Tassa nandīnirodhā upādānanirodho;
upādānanirodhā bhavanirodho … pe …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.


Viññāṇaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.	consciousness.
Tassa viññāṇaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati.	As a result, relishing of consciousness ceases.
Tassa nandīnirodhā upādānanirodho … pe …	When that relishing ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.


Ayaṃ, bhikkhave, rūpassa atthaṅgamo, ayaṃ vedanāya atthaṅgamo, ayaṃ saññāya atthaṅgamo, ayaṃ saṅkhārānaṃ atthaṅgamo, ayaṃ viññāṇassa atthaṅgamo”ti.	This is the ending of form, feeling, perception, co-doings, and consciousness.”

SN 22.6 Paṭisallāṇa: Retreat


6. Paṭisallāṇasutta	6. Retreat
Sāvatthinidānaṃ.	At Sāvatthī.
“Paṭisallāṇe, bhikkhave, yogamāpajjatha.	“monks, meditate in retreat.
Paṭisallīṇo, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.	A monk in retreat truly understands.
Kiñca yathābhūtaṃ pajānāti?	What do they truly understand?
Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca … pe …	The origin and ending of form, feeling, perception, co-doings, and consciousness. …”
(yathā paṭhamasutte tathā vitthāretabbo.)	(Expand in detail as in the previous discourse.)

SN 22.7 Upādāparitassanā: Anxiety Because of Grasping


7. Upādāparitassanāsutta	7. Anxiety Because of Grasping
Sāvatthinidānaṃ.	At Sāvatthī.
“Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca.	“monks, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti, kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Kathañca, bhikkhave, upādāparitassanā hoti?	“And how does grasping lead to anxiety?
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.	But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti.	and consciousness latches on to the perishing of form.
Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.	Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural dharmas.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.	So they become frightened, worried, concerned, and anxious because of grasping.


Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ.	They regard feeling as self …
Tassa sā vedanā vipariṇamati aññathā hoti.
Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.


Saññaṃ attato samanupassati … pe …	They regard perception as self …
saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ.	They regard co-doings as self …
Tassa te saṅkhārā vipariṇamanti aññathā honti.
Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.


Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti.	But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti.	and consciousness latches on to the perishing of consciousness.
Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.	Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural dharmas.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.	So they become frightened, worried, concerned, and anxious because of grasping.
Evaṃ kho, bhikkhave, upādāparitassanā hoti.	That’s how grasping leads to anxiety.


Kathañca, bhikkhave, anupādāaparitassanā hoti?	And how does not grasping lead to freedom from anxiety?
Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.	They don’t regard form as self, self as having form, form in self, or self in form.
Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.	When that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṃ hoti.	consciousness doesn’t latch on to the perishing of form.
Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.	Anxieties—born of latching on to the perishing of form and originating in accordance with natural dharmas—don’t occupy their mind.
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.	So they don’t become frightened, worried, concerned, or anxious because of grasping.


Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ.	They don’t regard feeling as self …
Tassa sā vedanā vipariṇamati aññathā hoti.
Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.


Na saññaṃ … pe … na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ;	They don’t regard perception as self … They don’t regard co-doings as self …
na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ.
Tassa te saṅkhārā vipariṇamanti aññathā honti.
Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.


Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ … pe …	They don’t regard consciousness as self …
tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti.	When that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti.	consciousness doesn’t latch on to the perishing of consciousness.
Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.	Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural dharmas—don’t occupy their mind.
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.	So they don’t become frightened, worried, concerned, or anxious because of grasping.
Evaṃ kho, bhikkhave, anupādā aparitassanaṃ hotī”ti.	That’s how not grasping leads to freedom from anxiety.”

SN 22.8 Dutiyaupādāparitassanā: Anxiety Because of Grasping (2nd)


8. Dutiyaupādāparitassanāsutta	8. Anxiety Because of Grasping (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca.	“monks, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety.
Taṃ suṇātha … pe …	Listen and pay close attention, I will speak.
kathañca, bhikkhave, upādāparitassanā hoti?	And how does grasping lead to anxiety?
Idha, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.	It’s when an uneducated ordinary person regards form like this: ‘This is mine, I am this, this is my self.’
Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.	But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	which gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaṃ etaṃ mama … pe …	They regard feeling …
saññaṃ etaṃ mama …	perception …
saṅkhāre etaṃ mama …	co-doings …
viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.	consciousness like this: ‘This is mine, I am this, this is my self.’
Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti.	But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	which gives rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, bhikkhave, upādāparitassanā hoti.	That’s how grasping leads to anxiety.


Kathañca, bhikkhave, anupādāaparitassanā hoti?	And how does not grasping lead to freedom from anxiety?
Idha, bhikkhave, sutavā ariyasāvako rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.	It’s when an educated noble disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’
Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.	When that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaṃ netaṃ mama …	They regard feeling …
saññaṃ netaṃ mama …	perception …
saṅkhāre netaṃ mama …	co-doings …
viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.	consciousness like this: ‘This is not mine, I am not this, this is not my self.’
Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti.	When that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.	it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, bhikkhave, anupādāaparitassanā hotī”ti.	That’s how not grasping leads to freedom from anxiety.”

SN 22.9 Kālattayaanicca: Impermanence in the Three Times


9. Kālattayaaniccasutta	9. Impermanence in the Three Times
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ atītānāgataṃ;	“monks, form of the past and future is impermanent,
ko pana vādo paccuppannassa.	not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti;	Seeing this, a learned noble disciple doesn’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;	doesn’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	and they practice for disenchantment, dispassion, and cessation regarding present form.
Vedanā aniccā … pe …	Feeling …
saññā aniccā …	Perception …
saṅkhārā aniccā atītānāgatā;	co-doings …
ko pana vādo paccuppannānaṃ.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti;
anāgate saṅkhāre nābhinandati;
paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.
Viññāṇaṃ aniccaṃ atītānāgataṃ;	Consciousness of the past and future is impermanent,
ko pana vādo paccuppannassa.	not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti;	Seeing this, a learned noble disciple doesn’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;	doesn’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.	and they practice for disenchantment, dispassion, and cessation regarding present consciousness.”

SN 22.10 Kālattayadukkha: Suffering in the Three Times


10. Kālattayadukkhasutta	10. Suffering in the Three Times
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ atītānāgataṃ;	“monks, form of the past and future is suffering,
ko pana vādo paccuppannassa.	not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti;	Seeing this, a learned noble disciple doesn’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;	doesn’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	and they practice for disenchantment, dispassion, and cessation regarding present form.
Vedanā dukkhā …	Feeling …
saññā dukkhā …	Perception …
saṅkhārā dukkhā …	co-doings …
viññāṇaṃ dukkhaṃ atītānāgataṃ;	Consciousness of the past and future is suffering,
ko pana vādo paccuppannassa.	not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti;	Seeing this, a learned noble disciple doesn’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;	doesn’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.	and they practice for disenchantment, dispassion, and cessation regarding present consciousness.”

SN 22.11 Kālattayaanatta: Not-Self in the Three Times


11. Kālattayaanattasutta	11. Not-Self in the Three Times
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā atītānāgataṃ;	“monks, form of the past and future is not-self,
ko pana vādo paccuppannassa.	not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti;	Seeing this, a learned noble disciple doesn’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;	doesn’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	and they practice for disenchantment, dispassion, and cessation regarding present form.
Vedanā anattā …	Feeling …
saññā anattā …	Perception …
saṅkhārā anattā …	co-doings …
viññāṇaṃ anattā atītānāgataṃ;	Consciousness of the past and future is not-self,
ko pana vādo paccuppannassa.	not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti;	Seeing this, a learned noble disciple doesn’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;	doesn’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.	and they practice for the disenchantment, dispassion, and cessation regarding present consciousness.”

SN 22 vagga 2 Anicca: Impermanence


2. Aniccavagga	2. Impermanence

SN 22.12 Anicca: Impermanence


12. Aniccasutta	12. Impermanence
Evaṃ me sutaṃ—	So I have heard.
sāvatthiyaṃ.	At Sāvatthī.
Tatra kho … pe …
“rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ.	“monks, form, feeling, perception, co-doings, and consciousness are impermanent.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 22.13 Dukkha: Suffering


13. Dukkhasutta	13. Suffering
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ.	“monks, form, feeling, perception, co-doings, and consciousness are suffering.
Evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.14 Anatta: Not-Self


14. Anattasutta	14. Not-Self
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā.	“monks, form, feeling, perception, co-doings, and consciousness are not-self.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 22.15 Yadanicca: That Which is Impermanent


15. Yadaniccasutta	15. That Which is Impermanent
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.	“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;	What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā aniccā.	Feeling is impermanent …
Yadaniccaṃ taṃ dukkhaṃ;
yaṃ dukkhaṃ tadanattā;
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Saññā aniccā … pe …	Perception is impermanent …
saṅkhārā aniccā …	co-doings are impermanent …
viññāṇaṃ aniccaṃ.	Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;	What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.16 Yaṃdukkha: That Which is Suffering


16. Yaṃdukkhasutta	16. That Which is Suffering
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ.	“monks, form is suffering.
Yaṃ dukkhaṃ tadanattā;	What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā dukkhā …	Feeling is suffering …
saññā dukkhā …	Perception is suffering …
saṅkhārā dukkhā …	co-doings are suffering …
viññāṇaṃ dukkhaṃ.	Consciousness is suffering.
Yaṃ dukkhaṃ tadanattā;	What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.17 Yadanattā: That Which is Not-Self


17. Yadanattāsutta	17. That Which is Not-Self
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā.	“monks, form is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā anattā …	Feeling is not-self …
saññā anattā …	Perception is not-self …
saṅkhārā anattā …	co-doings are not-self …
viññāṇaṃ anattā.	Consciousness is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave … pe …	Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.18 Sahetuanicca: Impermanence With Its Cause


18. Sahetuaniccasutta	18. Impermanence With Its Cause
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.	“monks, form is impermanent.
Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco.	The cause and condition that gives rise to form is also impermanent.
Aniccasambhūtaṃ, bhikkhave, rūpaṃ kuto niccaṃ bhavissati.	Since form is produced by what is impermanent, how could it be permanent?
Vedanā aniccā.	Feeling is impermanent …
Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco.
Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati.
Saññā aniccā …	Perception is impermanent …
saṅkhārā aniccā.	co-doings are impermanent …
Yopi hetu yopi paccayo saṅkhārānaṃ uppādāya, sopi anicco.
Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti.
Viññāṇaṃ aniccaṃ.	Consciousness is impermanent.
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco.	The cause and condition that gives rise to consciousness is also impermanent.
Aniccasambhūtaṃ, bhikkhave, viññāṇaṃ kuto niccaṃ bhavissati.	Since consciousness is produced by what is impermanent, how could it be permanent?
Evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.19 Sahetudukkha: Suffering With Its Cause


19. Sahetudukkhasutta	19. Suffering With Its Cause
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ.	“monks, form is suffering.
Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho.	The cause and condition that gives rise to form is also suffering.
Dukkhasambhūtaṃ, bhikkhave, rūpaṃ kuto sukhaṃ bhavissati.	Since form is produced by what is suffering, how could it be happiness?
Vedanā dukkhā …	Feeling is suffering …
saññā dukkhā …	Perception is suffering …
saṅkhārā dukkhā …	co-doings are suffering …
viññāṇaṃ dukkhaṃ.	Consciousness is suffering.
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho.	The cause and condition that gives rise to consciousness is also suffering.
Dukkhasambhūtaṃ, bhikkhave, viññāṇaṃ kuto sukhaṃ bhavissati.	Since consciousness is produced by what is suffering, how could it be happiness?
Evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.20 Sahetuanatta: Not-Self With Its Cause


20. Sahetuanattasutta	20. Not-Self With Its Cause
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā.	“monks, form is not-self.
Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā.	The cause and condition that gives rise to form is also not-self.
Anattasambhūtaṃ, bhikkhave, rūpaṃ kuto attā bhavissati.	Since form is produced by what is not-self, how could it be self?
Vedanā anattā …	Feeling is not-self …
saññā anattā …	Perception is not-self …
saṅkhārā anattā …	co-doings are not-self …
viññāṇaṃ anattā.	Consciousness is not-self.
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā.	The cause and condition that gives rise to consciousness is also not-self.
Anattasambhūtaṃ, bhikkhave, viññāṇaṃ kuto attā bhavissati.	Since consciousness is produced by what is not-self, how could it be self?
Evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.21 Ānanda: With Ānanda


21. Ānandasutta	21. With Ānanda
Sāvatthiyaṃ … ārāme.	At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“‘nirodho nirodho’ti, bhante, vuccati.	“Sir, they speak of ‘cessation’.
Katamesānaṃ kho, bhante, dhammānaṃ nirodho ‘nirodho’ti vuccatī”ti?	The cessation of what things does this refer to?”
“Rūpaṃ kho, ānanda, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ.	“Ānanda, form is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Tassa nirodho ‘nirodho’ti vuccati.	Its cessation is what ‘cessation’ refers to.
Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.	Feeling …
Tassā nirodho ‘nirodho’ti vuccati.
Saññā …	Perception …
saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.	co-doings …
Tesaṃ nirodho ‘nirodho’ti vuccati.
Viññāṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ.	Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Tassa nirodho ‘nirodho’ti vuccati.	Its cessation is what ‘cessation’ refers to.
Imesaṃ kho, ānanda, dhammānaṃ nirodho ‘nirodho’ti vuccatī”ti.	When they speak of ‘cessation’, its the cessation of these things that this refers to.”

SN 22 vagga 3 Bhāra: The Burden


3. Bhāravagga	3. The Burden

SN 22.22 Bhāra: The Burden


22. Bhārasutta	22. The Burden
Sāvatthiyaṃ … tatra kho …	At Sāvatthī.
“bhārañca vo, bhikkhave, desessāmi bhārahārañca bhārādānañca bhāranikkhepanañca.	“monks, I will teach you the burden, the bearer of the burden, the picking up of the burden, and the putting down of the burden.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, bhāro?	And what is the burden?
Pañcupādānakkhandhā tissa vacanīyaṃ.	The five grasping aggregates, it should be said.
Katame pañca?	What five?
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho;	The grasping aggregates of form, feeling, perception, co-doings, and consciousness.
ayaṃ vuccati, bhikkhave, bhāro.	This is called the burden.


Katamo ca, bhikkhave, bhārahāro?	And who is the bearer of the burden?
Puggalo tissa vacanīyaṃ.	The person, it should be said;
Yvāyaṃ āyasmā evaṃnāmo evaṅgotto;	the venerable of such and such name and clan.
ayaṃ vuccati, bhikkhave, bhārahāro.	This is called the bearer of the burden.


Katamañca, bhikkhave, bhārādānaṃ?	And what is the picking up of the burden?
Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ—	It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is,
kāmataṇhā, bhavataṇhā, vibhavataṇhā.	craving for sensual pleasures, craving to continue existence, and craving to end existence.
Idaṃ vuccati, bhikkhave, bhārādānaṃ.	This is called the picking up of the burden.


Katamañca, bhikkhave, bhāranikkhepanaṃ?	And what is the putting down of the burden?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.	It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
Idaṃ vuccati, bhikkhave, bhāranikkhepanan”ti.	This is called the putting down of the burden.”


Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Bhārā have pañcakkhandhā,	“The five aggregates are indeed burdens,
bhārahāro ca puggalo;	and the person is the bearer of the burden.
Bhārādānaṃ dukhaṃ loke,	Picking up the burden is suffering in the world,
bhāranikkhepanaṃ sukhaṃ.	and putting the burden down is happiness.


Nikkhipitvā garuṃ bhāraṃ,	When the heavy burden is put down
aññaṃ bhāraṃ anādiya;	without picking up another,
Samūlaṃ taṇhamabbuyha,	and craving’s pulled out from the root,
nicchāto parinibbuto”ti.	you’re hungerless, nirvana'd.”

SN 22.23 Pariñña: Complete Understanding


23. Pariññasutta	23. Complete Understanding
Sāvatthinidānaṃ.	At Sāvatthī.
“Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca.	“monks, I will teach you the things that should be completely understood, and complete understanding.
Taṃ suṇātha.	Listen …
Katame ca, bhikkhave, pariññeyyā dhammā?	And what things should be completely understood?
Rūpaṃ, bhikkhave, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṃ pariññeyyo dhammo.	Form, feeling, perception, co-doings, and consciousness.
Ime vuccanti, bhikkhave, pariññeyyā dhammā.	These are called the things that should be completely understood.
Katamā ca, bhikkhave, pariññā?	And what is complete understanding?
Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo.	The ending of greed, hate, and delusion.
Ayaṃ vuccati, bhikkhave, pariññā”ti.	This is called complete understanding.”

SN 22.24 Abhijāna: Directly Knowing


24. Abhijānasutta	24. Directly Knowing
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya;	“monks, without directly knowing and completely understanding form, without dispassion for it and giving it up, you can’t end suffering.
vedanaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya;	Without directly knowing and completely understanding feeling …
saññaṃ anabhijānaṃ …	perception …
saṅkhāre anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya;	co-doings …
viññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	consciousness, without dispassion for it and giving it up, you can’t end suffering.
Rūpañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya;	By directly knowing and completely understanding form, having dispassion for it and giving it up, you can end suffering.
vedanaṃ abhijānaṃ …	By directly knowing and completely understanding feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.	consciousness, having dispassion for it and giving it up, you can end suffering.”

SN 22.25 Chandarāga: Desire and Greed


25. Chandarāgasutta	25. Desire and Greed
Sāvatthinidānaṃ.	At Sāvatthī.
“Yo, bhikkhave, rūpasmiṃ chandarāgo taṃ pajahatha.	“monks, give up desire and greed for form.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.	Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Yo vedanāya chandarāgo taṃ pajahatha.	Give up desire and greed for feeling …
Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Yo saññāya chandarāgo taṃ pajahatha.	perception …
Evaṃ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Yo saṅkhāresu chandarāgo taṃ pajahatha.	co-doings …
Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Yo viññāṇasmiṃ chandarāgo taṃ pajahatha.	consciousness.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti.	Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

SN 22.26 Assāda: Gratification


26. Assādasutta	26. Gratification
Sāvatthinidānaṃ.	At Sāvatthī.
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘ko nu kho rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	‘What’s the gratification, the drawback, and the escape when it comes to form …
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	feeling …
Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	perception …
Ko saṅkhārānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	co-doings …
Ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇan’ti?	and consciousness?’
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādo.	‘The pleasure and happiness that arise from form: this is its gratification.
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavo.	That form is impermanent, suffering, and perishable: this is its drawback.
Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇaṃ.	Removing and giving up desire and greed for form: this is its escape.
Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo.	The pleasure and happiness that arise from feeling …
Yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo.
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.
Yaṃ saññaṃ paṭicca uppajjati … pe …	perception …
yaṃ saṅkhāre paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ saṅkhārānaṃ assādo.	co-doings …
Yaṃ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṃ saṅkhārānaṃ ādīnavo.
Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṃ, idaṃ saṅkhārānaṃ nissaraṇaṃ.
Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādo.	consciousness: this is its gratification.
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavo.	That consciousness is impermanent, suffering, and perishable: this is its drawback.
Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇaṃ’.	Removing and giving up desire and greed for consciousness: this is its escape.’


Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ;	But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
Ñāṇañca pana me dassanaṃ udapādi:	Knowledge and vision arose in me:
‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

SN 22.27 Dutiyaassāda: Gratification (2nd)


27. Dutiyaassādasutta	27. Gratification (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.	“monks, I went in search of form’s gratification,
Yo rūpassa assādo tadajjhagamaṃ.	and I found it.
Yāvatā rūpassa assādo paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of form’s gratification.
Rūpassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.	I went in search of form’s drawback,
Yo rūpassa ādīnavo tadajjhagamaṃ.	and I found it.
Yāvatā rūpassa ādīnavo paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of form’s drawback.
Rūpassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.	I went in search of form’s escape,
Yaṃ rūpassa nissaraṇaṃ tadajjhagamaṃ.	and I found it.
Yāvatā rūpassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ.	I’ve seen clearly with wisdom the full extent of form’s escape.
Vedanāyāhaṃ, bhikkhave …	I went in search of the gratification of feeling …
saññāyāhaṃ, bhikkhave …	perception …
saṅkhārānāhaṃ, bhikkhave …	co-doings …
viññāṇassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.	and consciousness,
Yo viññāṇassa assādo tadajjhagamaṃ.	and I found it.
Yāvatā viññāṇassa assādo paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of consciousness’s gratification.
Viññāṇassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.	I went in search of consciousness’s drawback,
Yo viññāṇassa ādīnavo tadajjhagamaṃ.	and I found it.
Yāvatā viññāṇassa ādīnavo paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of consciousness’s drawback.
Viññāṇassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.	I went in search of consciousness’s escape,
Yaṃ viññāṇassa nissaraṇaṃ tadajjhagamaṃ.	and I found it.
Yāvatā viññāṇassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ.	I’ve seen clearly with wisdom the full extent of consciousness’s escape.
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ … pe …	As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening …
abbhaññāsiṃ.	But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening …
Ñāṇañca pana me dassanaṃ udapādi:	Knowledge and vision arose in me:
‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

SN 22.28 Tatiyaassāda: Gratification (3rd)


28. Tatiyaassādasutta	28. Gratification (3rd)
Sāvatthinidānaṃ.	At Sāvatthī.
“No cedaṃ, bhikkhave, rūpassa assādo abhavissa nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ.	“monks, if there were no gratification in form, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṃ sārajjanti.	But because there is gratification in form, sentient beings do love it.
No cedaṃ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ.	If form had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṃ nibbindanti.	But because form has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, rūpassa nissaraṇaṃ abhavissa nayidaṃ sattā rūpasmā nissareyyuṃ.	If there were no escape from form, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṃ, tasmā sattā rūpasmā nissaranti.	But because there is an escape from form, sentient beings do escape from it.
No cedaṃ, bhikkhave, vedanāya … pe …	If there were no gratification in feeling …
no cedaṃ, bhikkhave, saññāya …	perception …
no cedaṃ, bhikkhave, saṅkhārānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā saṅkhārehi nissareyyuṃ.	co-doings …
Yasmā ca kho, bhikkhave, atthi saṅkhārānaṃ nissaraṇaṃ, tasmā sattā saṅkhārehi nissaranti.
No cedaṃ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ.	consciousness, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṃ sārajjanti.	But because there is gratification in consciousness, sentient beings do love it.
No cedaṃ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ.	If consciousness had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṃ nibbindanti.	But because consciousness has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, viññāṇassa nissaraṇaṃ abhavissa, nayidaṃ sattā viññāṇasmā nissareyyuṃ.	If there were no escape from consciousness, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṃ, tasmā sattā viññāṇasmā nissaranti.	But because there is an escape from consciousness, sentient beings do escape from it.


Yāvakīvañca, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu;	As long as sentient beings don’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.
neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā vihariṃsu.
Yato ca kho, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu;	But when sentient beings truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”
atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharanti”.

SN 22.29 Abhinandana: Taking Pleasure


29. Abhinandanasutta	29. Taking Pleasure
Sāvatthinidānaṃ.	At Sāvatthī.
“Yo, bhikkhave, rūpaṃ abhinandati, dukkhaṃ so abhinandati.	“monks, if you take pleasure in form, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.	If you take pleasure in suffering, I say you’re not exempt from suffering.
Yo vedanaṃ abhinandati …	If you take pleasure in feeling …
yo saññaṃ abhinandati …	perception …
yo saṅkhāre abhinandati …	co-doings …
yo viññāṇaṃ abhinandati, dukkhaṃ so abhinandati.	consciousness, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.	If you take pleasure in suffering, I say you’re not exempt from suffering.
Yo ca kho, bhikkhave, rūpaṃ nābhinandati, dukkhaṃ so nābhinandati.	If you don’t take pleasure in form, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi.	If you don’t take pleasure in suffering, I say you’re exempt from suffering.
Yo vedanaṃ nābhinandati …	If you don’t take pleasure in feeling …
yo saññaṃ nābhinandati …	perception …
yo saṅkhāre nābhinandati …	co-doings …
yo viññāṇaṃ nābhinandati, dukkhaṃ so nābhinandati.	consciousness, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmī”ti.	If you don’t take pleasure in suffering, I say you’re exempt from suffering.”

SN 22.30 Uppāda: Arising


30. Uppādasutta	30. Arising
Sāvatthinidānaṃ.	At Sāvatthī.
“Yo, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo.	“monks, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo vedanāya … pe …	The arising, continuation, rebirth, and manifestation of feeling …
yo saññāya … pe …	perception …
yo saṅkhārānaṃ … pe …	co-doings …
yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo.	consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo.	The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death.
Yo vedanāya … pe …	The cessation, settling, and ending of feeling …
yo saññāya …	perception …
yo saṅkhārānaṃ …	co-doings …
yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo”ti.	consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

SN 22.31 Aghamūla: The Root of Misery


31. Aghamūlasutta	31. The Root of Misery
Sāvatthinidānaṃ.	At Sāvatthī.
“Aghañca, bhikkhave, desessāmi aghamūlañca.	“monks, I will teach you misery and the root of misery.
Taṃ suṇātha.	Listen …
Katamañca, bhikkhave, aghaṃ?	And what is misery?
Rūpaṃ, bhikkhave, aghaṃ, vedanā aghaṃ, saññā aghaṃ, saṅkhārā aghaṃ, viññāṇaṃ aghaṃ.	Form, feeling, perception, co-doings, and consciousness are misery.
Idaṃ vuccati, bhikkhave, aghaṃ.	This is called misery.
Katamañca, bhikkhave, aghamūlaṃ?	And what is the root of misery?
Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī;	It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is,
Seyyathidaṃ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.	craving for sensual pleasures, craving to continue existence, and craving to end existence.
Idaṃ vuccati, bhikkhave, aghamūlan”ti.	This is called the root of misery.”

SN 22.32 Pabhaṅgu: The Breakable


32. Pabhaṅgusutta	32. The Breakable
Sāvatthinidānaṃ.	At Sāvatthī.
“Pabhaṅguñca, bhikkhave, desessāmi appabhaṅguñca.	“monks, I will teach you the breakable and the unbreakable.
Taṃ suṇātha.	Listen …
Kiñca, bhikkhave, pabhaṅgu, kiṃ appabhaṅgu?	And what is the breakable? What is the unbreakable?
Rūpaṃ, bhikkhave, pabhaṅgu.	Form is breakable,
Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu.	but its cessation, settling, and ending is unbreakable.
Vedanā pabhaṅgu.	Feeling …
Yo tassā nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu.
Saññā pabhaṅgu …	perception …
saṅkhārā pabhaṅgu.	co-doings …
Yo tesaṃ nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu.
Viññāṇaṃ pabhaṅgu.	consciousness is breakable,
Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgū”ti.	but its cessation, settling, and ending is unbreakable.”

SN 22 vagga 4 Natumhāka: It’s Not Yours


4. Natumhākavagga	4. It’s Not Yours

SN 22.33 Natumhāka: It’s Not Yours


33. Natumhākasutta	33. It’s Not Yours
Sāvatthinidānaṃ.	At Sāvatthī.
“Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.	“monks, give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.
Kiñca, bhikkhave, na tumhākaṃ?	And what isn’t yours?
Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.	Form isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.
Vedanā na tumhākaṃ, taṃ pajahatha.	Feeling …
Sā vo pahīnā hitāya sukhāya bhavissati.
Saññā na tumhākaṃ …	Perception …
saṅkhārā na tumhākaṃ, te pajahatha.	co-doings …
Te vo pahīnā hitāya sukhāya bhavissanti.
Viññāṇaṃ na tumhākaṃ, taṃ pajahatha.	Consciousness isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.


Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya.	Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them.
Api nu tumhākaṃ evamassa:	Would you think:
‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’”ti?	‘This person is carrying us off, burning us, or doing what they want with us?’”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti.	Because that’s neither self nor belonging to self.”
“Evameva kho, bhikkhave, rūpaṃ na tumhākaṃ, taṃ pajahatha.	“In the same way, monks, form isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.
Vedanā na tumhākaṃ, taṃ pajahatha.	Feeling …
Sā vo pahīnā hitāya sukhāya bhavissati.
Saññā na tumhākaṃ …	Perception …
saṅkhārā na tumhākaṃ …	co-doings …
viññāṇaṃ na tumhākaṃ, taṃ pajahatha.	Consciousness isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti.	Giving it up will be for your welfare and happiness.”

SN 22.34 Dutiyanatumhāka: It’s Not Yours (2nd)


34. Dutiyanatumhākasutta	34. It’s Not Yours (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.	“monks, give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.
Kiñca, bhikkhave, na tumhākaṃ?	And what isn’t yours?
Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.	Form isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.
Vedanā na tumhākaṃ …	Feeling …
saññā na tumhākaṃ …	Perception …
saṅkhārā na tumhākaṃ …	co-doings …
viññāṇaṃ na tumhākaṃ, taṃ pajahatha.	Consciousness isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.
Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha.	Give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti.	Giving it up will be for your welfare and happiness.”

SN 22.35 Aññatarabhikkhu: A monk


35. Aññatarabhikkhusutta	35. A monk
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu;	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho, appamatto ātāpī pahitatto vihareyyan”ti.
“Yaṃ kho, bhikkhu, anuseti, tena saṅkhaṃ gacchati;	“monk, you’re defined by what you have an underlying tendency for.
yaṃ nānuseti, na tena saṅkhaṃ gacchatī”ti.	You’re not defined by what you have no underlying tendency for.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.	“Understood, Blessed One! Understood, Holy One!”


“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?	“But how do you see the detailed meaning of my brief statement?”
“Rūpañce, bhante, anuseti tena saṅkhaṃ gacchati.	“If you have an underlying tendency for form, you’re defined by that.
Vedanañce anuseti tena saṅkhaṃ gacchati.	If you have an underlying tendency for feeling …
Saññañce anuseti tena saṅkhaṃ gacchati.	perception …
Saṅkhāre ce anuseti tena saṅkhaṃ gacchati.	co-doings …
Viññāṇañce anuseti tena saṅkhaṃ gacchati.	consciousness, you’re defined by that.
Rūpañce, bhante, nānuseti na tena saṅkhaṃ gacchati.	If you have no underlying tendency for form, you’re not defined by that.
Vedanañce …	If you have no underlying tendency for feeling …
saññañce …	perception …
saṅkhāre ce …	co-doings …
viññāṇañce nānuseti na tena saṅkhaṃ gacchati.	consciousness, you’re not defined by that.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpañce, bhikkhu, anuseti tena saṅkhaṃ gacchati.	If you have an underlying tendency for form, you’re defined by that.
Vedanañce …	If you have an underlying tendency for feeling …
saññañce …	perception …
saṅkhāre ce …	co-doings …
viññāṇañce anuseti tena saṅkhaṃ gacchati.	consciousness, you’re defined by that.
Rūpañce, bhikkhu, nānuseti na tena saṅkhaṃ gacchati.	If you have no underlying tendency for form, you’re not defined by that.
Vedanañce …	If you have no underlying tendency for feeling …
saññañce …	perception …
saṅkhāre ce …	co-doings …
viññāṇañce nānuseti na tena saṅkhaṃ gacchati.	consciousness, you’re not defined by that.
Imassa kho, bhikkhu, mayā saṅkhittena, bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.	This is how to understand the detailed meaning of what I said in brief.”


Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	And then that monk 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.


Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then that monk, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca pana so bhikkhu arahataṃ ahosīti.	And that monk became one of the perfected.

SN 22.36 Dutiyaaññatarabhikkhu: A monk (2nd)


36. Dutiyaaññatarabhikkhusutta	36. A monk (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, anuseti taṃ anumīyati;	“monk, you’re measured against what you have an underlying tendency for,
yaṃ anumīyati tena saṅkhaṃ gacchati.	and you’re defined by what you’re measured against.
Yaṃ nānuseti na taṃ anumīyati;	You’re not measured against what you have no underlying tendency for,
yaṃ nānumīyati na tena saṅkhaṃ gacchatī”ti.	and you’re not defined by what you’re not measured against.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.	“Understood, Blessed One! Understood, Holy One!”


“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?	“But how do you see the detailed meaning of my brief statement?”
“Rūpañce, bhante, anuseti taṃ anumīyati;	“If you have an underlying tendency for form, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.	and you’re defined by what you’re measured against.
Vedanañce anuseti …	If you have an underlying tendency for feeling …
saññañce anuseti …	perception …
saṅkhāre ce anuseti …	co-doings …
viññāṇañce anuseti taṃ anumīyati;	consciousness, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.	and you’re defined by what you’re measured against.
Rūpañce, bhante, nānuseti na taṃ anumīyati;	If you have no underlying tendency for form, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.	and you’re not defined by what you’re not measured against.
Vedanañce nānuseti …	If you have no underlying tendency for feeling …
saññañce nānuseti …	perception …
saṅkhāre ce nānuseti …	co-doings …
viññāṇañce nānuseti na taṃ anumīyati;	consciousness, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.	and you’re not defined by what you’re not measured against.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpañce, bhikkhu, anuseti taṃ anumīyati;	If you have an underlying tendency for form, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.	and you’re defined by what you’re measured against.
Vedanañce, bhikkhu …	If you have an underlying tendency for feeling …
saññañce, bhikkhu …	perception …
saṅkhāre ce, bhikkhu …	co-doings …
viññāṇañce, bhikkhu, anuseti taṃ anumīyati;	consciousness, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.	and you’re defined by what you’re measured against.
Rūpañce, bhikkhu, nānuseti na taṃ anumīyati;	If you have no underlying tendency for form, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.	and you’re not defined by what you’re not measured against.
Vedanañce nānuseti …	If you have no underlying tendency for feeling …
saññañce nānuseti …	perception …
saṅkhāre ce nānuseti …	co-doings …
viññāṇañce nānuseti na taṃ anumīyati;	consciousness, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.	and you’re not defined by what you’re not measured against.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …	This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.	And that monk became one of the perfected.

SN 22.37 Ānanda: With Ānanda


37. Ānandasutta	37. With Ānanda
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho āyasmā ānando … pe …	And then Venerable Ānanda …
ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	sitting to one side, the Buddha said to him:


“Sace taṃ, ānanda, evaṃ puccheyyuṃ:	“Ānanda, suppose they were to ask you:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?	‘Reverend Ānanda, what are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’
Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī”ti?	How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:	“Sir, suppose they were to ask me:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?	‘What are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:	I’d answer like this:
‘rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.	‘Reverend, the arising of form is evident, its vanishing is evident, and change while persisting is evident.
Vedanāya …	The arising of feeling …
saññāya …	perception …
saṅkhārānaṃ …	co-doings …
viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.	consciousness is evident, its vanishing is evident, and change while persisting is evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti.	These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.	That’s how I’d answer such a question.”


“Sādhu sādhu, ānanda.	“Good, good, Ānanda.
Rūpassa kho, ānanda, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.	The arising of form is evident, its vanishing is evident, and change while persisting is evident.
Vedanāya …	The arising of feeling …
saññāya …	perception …
saṅkhārānaṃ …	co-doings …
viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.	consciousness is evident, its vanishing is evident, and change while persisting is evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti.	These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.
Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī”ti.	That’s how you should answer such a question.”

SN 22.38 Dutiyaānanda: With Ānanda (2nd)


38. Dutiyaānandasutta	38. With Ānanda (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	Sitting to one side, the Buddha said to Ānanda:


“Sace taṃ, ānanda, evaṃ puccheyyuṃ:	“Ānanda, suppose they were to ask you:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha?	‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident?
Katamesaṃ dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati?	What are the things for which arising, vanishing, and change while persisting will be evident?
Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?	What are the things for which arising, vanishing, and change while persisting are evident?’
Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī”ti?	How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:	“Sir, suppose they were to ask me:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha?	‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident?
Katamesaṃ dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati?	What are the things for which arising, vanishing, and change while persisting will be evident?
Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?	What are the things for which arising, vanishing, and change while persisting are evident?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:	I’d answer like this:
‘yaṃ kho, āvuso, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ;	‘Whatever form has passed, ceased, and perished,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.	its arising, vanishing, and change while persisting were evident.
Yā vedanā atītā niruddhā vipariṇatā;	Whatever feeling …
tassā uppādo paññāyittha, vayo paññāyittha, ṭhitāya aññathattaṃ paññāyittha.
Yā saññā …	perception …
ye saṅkhārā atītā niruddhā vipariṇatā;	co-doings …
tesaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ;	consciousness has passed, ceased, and changed,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.	its arising, vanishing, and change while persisting were evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.	These the things for which arising, vanishing, and change while persisting were evident.


Yaṃ kho, āvuso, rūpaṃ ajātaṃ apātubhūtaṃ;	Whatever form is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.	its arising, vanishing, and change while persisting will be evident.
Yā vedanā ajātā apātubhūtā;	Whatever feeling …
tassā uppādo paññāyissati, vayo paññāyissati, ṭhitāya aññathattaṃ paññāyissati.
Yā saññā … pe …	perception …
ye saṅkhārā ajātā apātubhūtā;	co-doings …
tesaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ;	consciousness is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.	its arising, vanishing, and change while persisting will be evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.	These are the things for which arising, vanishing, and change while persisting will be evident.


Yaṃ kho, āvuso, rūpaṃ jātaṃ pātubhūtaṃ;	Whatever form has been born, and has appeared,
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.	its arising, vanishing, and change while persisting is evident.
Yā vedanā jātā pātubhūtā … pe …	Whatever feeling …
yā saññā …	perception …
ye saṅkhārā jātā pātubhūtā;	co-doings …
tesaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.	consciousness has been born, and has appeared, its arising, vanishing, and change while persisting are evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti.	These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.	That’s how I’d answer such a question.”


“Sādhu sādhu, ānanda.	“Good, good, Ānanda.
Yaṃ kho, ānanda, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ;	‘Whatever form has passed, ceased, and perished,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.	its arising, vanishing, and change while persisting were evident.
Yā vedanā …	Whatever feeling …
yā saññā …	perception …
ye saṅkhārā …	co-doings …
yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ;	consciousness has passed, ceased, and changed,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.	its arising, vanishing, and change while persisting were evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.	These the things for which arising, vanishing, and change while persisting were evident.


Yaṃ kho, ānanda, rūpaṃ ajātaṃ apātubhūtaṃ;	Whatever form is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.	its arising, vanishing, and change while persisting will be evident.
Yā vedanā …	Whatever feeling …
yā saññā …	perception …
ye saṅkhārā …	co-doings …
yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ;	consciousness is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.	its arising, vanishing, and change while persisting will be evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.	These are the things for which arising, vanishing, and change while persisting will be evident.


Yaṃ kho, ānanda, rūpaṃ jātaṃ pātubhūtaṃ;	Whatever form has been born, and has appeared,
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.	its arising, vanishing, and change while persisting are evident.
Yā vedanā jātā pātubhūtā …	Whatever feeling …
yā saññā …	perception …
ye saṅkhārā …	co-doings …
yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ;	consciousness has been born, and has appeared,
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.	its arising, vanishing, and change while persisting are evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti.	These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.
Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī”ti.	That’s how you should answer such a question.”

SN 22.39 Anudhamma: In Line With the Dharmas


39. Anudhammasutta	39. In Line With the Dharmas
Sāvatthinidānaṃ.	At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti	“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas.
yaṃ rūpe nibbidābahulo vihareyya, vedanāya nibbidābahulo vihareyya, saññāya nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya, viññāṇe nibbidābahulo vihareyya.	They should live full of disenchantment for form, feeling, perception, co-doings, and consciousness.
Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānāti,	Living in this way, they completely understand form, feeling, perception, co-doings, and consciousness.
so rūpaṃ parijānaṃ, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā,	Completely understanding form, feeling, perception, co-doings, and consciousness, they’re freed from these things.
parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti.	They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”

SN 22.40 Dutiyaanudhamma: In Line with the Dharmas (2nd)


40. Dutiyaanudhammasutta	40. In Line with the Dharmas (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe aniccānupassī vihareyya … pe …	“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing impermanence in form, feeling, perception, co-doings, and consciousness. …
parimuccati dukkhasmāti vadāmī”ti.	They’re freed from suffering, I say.”

SN 22.41 Tatiyaanudhamma: In Line with the Dharmas (3rd)


41. Tatiyaanudhammasutta	41. In Line with the Dharmas (3rd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe dukkhānupassī vihareyya … pe …	“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing suffering in form, feeling, perception, co-doings, and consciousness. …
parimuccati dukkhasmāti vadāmī”ti.	They’re freed from suffering, I say.”

SN 22.42 Catutthaanudhamma: In Line with the Dharmas (4th)


42. Catutthaanudhammasutta	42. In Line with the Dharmas (4th)
Sāvatthinidānaṃ.	At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe anattānupassī vihareyya, vedanāya … saññāya … saṅkhāresu … viññāṇe anattānupassī vihareyya.	“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing not-self in form, feeling, perception, co-doings, and consciousness. …


Yo rūpe anattānupassī viharanto … pe … rūpaṃ parijānāti, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānāti, so rūpaṃ parijānaṃ, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti. Dasamaṃ.	They’re freed from suffering, I say.”

SN 22 vagga 5 Attadīpa: Be Your Own Island


5. Attadīpavagga	5. Be Your Own Island

SN 22.43 Attadīpa: Be Your Own Island


43. Attadīpasutta	43. Be Your Own Island
Sāvatthinidānaṃ.	At Sāvatthī.
“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.	“monks, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge.
Attadīpānaṃ, bhikkhave, viharataṃ attasaraṇānaṃ anaññasaraṇānaṃ, dhammadīpānaṃ dhammasaraṇānaṃ anaññasaraṇānaṃ yoni upaparikkhitabbā ‘Kiṃjātikā sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā’ti?	When you live like this, you should examine the cause: ‘From what are sorrow, lamentation, pain, sadness, and distress born and produced?’


Kiṃjātikā ca, bhikkhave, sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā?	And, monks, from what are sorrow, lamentation, pain, sadness, and distress born and produced?
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,	It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
Tassa taṃ rūpaṃ vipariṇamati, aññathā ca hoti.	But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	which gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ.	They regard feeling as self …
Tassa sā vedanā vipariṇamati, aññathā ca hoti.
Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparideva … pe … pāyāsā.
Saññaṃ attato samanupassati …	They regard perception as self …
saṅkhāre attato samanupassati …	They regard co-doings as self …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tassa taṃ viññāṇaṃ vipariṇamati, aññathā ca hoti.	But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	which gives rise to sorrow, lamentation, pain, sadness, and distress.


Rūpassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva rūpaṃ etarahi ca sabbaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhamman’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.	Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of form—its perishing, fading away, and cessation—and you truly see with proper understanding that all form, whether past or present, is impermanent, suffering, and perishable.
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.	When these things are given up there’s no anxiety. Without anxiety you live happily. A monk who lives happily is said to be nirvana'd in that respect.
Vedanāya tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammā’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.	Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of feeling …
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.
Saññāya …	perception …
saṅkhārānaṃ tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.	co-doings …
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.
Viññāṇassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva viññāṇaṃ etarahi ca sabbaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhamman’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.	consciousness—its perishing, fading away, and cessation—and you truly see with proper understanding that all consciousness, whether past or present, is impermanent, suffering, and perishable.
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccatī”ti.	When these things are given up there’s no anxiety. Without anxiety you live happily. A monk who lives happily is said to be nirvana'd in that respect.”

SN 22.44 Paṭipadā: Practice


44. Paṭipadāsutta	44. Practice
Sāvatthinidānaṃ.	At Sāvatthī.
“Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṃ desessāmi, sakkāyanirodhagāminiñca paṭipadaṃ.	“monks, I will teach you the practice that leads to the origin of identity and the practice that leads to the cessation of identity.
Taṃ suṇātha.	Listen …
Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā?	And what is the practice that leads to the origin of identity?
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,	It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
Vedanaṃ attato …	They regard feeling as self …
saññaṃ …	They regard perception as self …
saṅkhāre …	They regard co-doings as self …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Ayaṃ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti.	This is called the practice that leads to the origin of identity.
Iti hidaṃ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti.	And that’s why it’s called a way of seeing things that leads to the origin of suffering.
Ayamevettha attho.


Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā?	And what is the practice that leads to the cessation of identity?
Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,	It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.	They don’t regard form as self, self as having form, form in self, or self in form.
Na vedanaṃ attato …	They don’t regard feeling as self …
na saññaṃ …	They don’t regard perception as self …
na saṅkhāre …	They don’t regard co-doings as self …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.	They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Ayaṃ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti.	This is called the practice that leads to the cessation of identity.
Iti hidaṃ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti.	And that’s why it’s called a way of seeing things that leads to the cessation of suffering.”
Ayamevettha attho”ti.

SN 22.45 Anicca: Impermanence


45. Aniccasutta	45. Impermanence
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.	“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;	What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi.	Seeing truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping.
Vedanā aniccā …	Feeling is impermanent …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ aniccaṃ.	Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;	What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi.	Seeing truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping.
Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi, vedanādhātuyā … pe …	If a monk’s mind is dispassionate towards the form element, the feeling element,
saññādhātuyā …	the perception element,
saṅkhāradhātuyā …	the co-doings element,
viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi.	and the consciousness element, it’s freed from defilements by not grasping.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 22.46 Dutiyaanicca: Impermanence (2nd)


46. Dutiyaaniccasutta	46. Impermanence (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.	“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;	What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā aniccā …	Feeling is impermanent …
saññā aniccā …	Perception is impermanent …
saṅkhārā aniccā …	co-doings are impermanent …
viññāṇaṃ aniccaṃ.	Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;	What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’


Evametaṃ yathābhūtaṃ sammappaññāya passato pubbantānudiṭṭhiyo na honti.	Seeing truly with right understanding like this, they have no theories about the past.
Pubbantānudiṭṭhīnaṃ asati, aparantānudiṭṭhiyo na honti.	Not having theories about the past, they have no theories about the future.
Aparantānudiṭṭhīnaṃ asati, thāmaso parāmāso na hoti.	Not having theories about the future, they don’t obstinately stick to them.
Thāmase parāmāse asati rūpasmiṃ …	Not misapprehending, the mind becomes dispassionate towards form,
vedanāya …	feeling,
saññāya …	perception,
saṅkhāresu …	co-doings,
viññāṇasmiṃ cittaṃ virajjati vimuccati anupādāya āsavehi.	and consciousness; it’s freed from defilements by not grasping.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 22.47 Samanupassanā: Ways of Regarding


47. Samanupassanāsutta	47. Ways of Regarding
Sāvatthinidānaṃ.	At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ attānaṃ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṃ vā aññataraṃ.	“monks, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.
Katame pañca?	What five?
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
Vedanaṃ …	They regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.


Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṃ hoti.	So they’re not rid of this way of regarding things and the conceit ‘I am’.
‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṃ indriyānaṃ avakkanti hoti—	As long as they’re not rid of the conceit ‘I am’, the five faculties are conceived—
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa.	the eye, ear, nose, tongue, and body.
Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu.	The mind, thoughts, and the element of ignorance are all present.
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti;	Struck by feelings born of contact with ignorance, an uneducated ordinary person thinks ‘I am’,
‘ayamahamasmī’tipissa hoti;	‘I am this’,
‘bhavissan’tipissa hoti;	‘I will be’,
‘na bhavissan’tipissa hoti;	‘I will not be’,
‘rūpī bhavissan’tipissa hoti;	‘I will have form’,
‘arūpī bhavissan’tipissa hoti;	‘I will be formless’,
‘saññī bhavissan’tipissa hoti;	‘I will be percipient’,
‘asaññī bhavissan’tipissa hoti;	‘I will not be percipient’,
‘nevasaññīnāsaññī bhavissan’tipissa hoti.	‘I will be neither percipient nor non-percipient’.


Tiṭṭhanteva kho, bhikkhave, tattheva pañcindriyāni.	The five faculties stay right where they are.
Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati.	But an educated noble disciple gives up ignorance about them and gives rise to knowledge.
Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti;	With the fading away of ignorance and the arising of knowledge, they don’t think ‘I am’,
‘ayamahamasmī’tipissa na hoti;	‘I am this’,
‘bhavissan’ti …	‘I will be’,
‘na bhavissan’ti …	‘I will not be’,
rūpī …	‘I will have form’,
arūpī …	‘I will be formless’,
saññī …	‘I will be percipient’,
asaññī …	‘I will be non-percipient’,
‘nevasaññīnāsaññī bhavissan’tipissa na hotī”ti.	‘I will be neither percipient nor non-percipient’.”

SN 22.48 Khandha: Aggregates


48. Khandhasutta	48. Aggregates
Sāvatthinidānaṃ.	At Sāvatthī.
“Pañca, bhikkhave, khandhe desessāmi, pañcupādānakkhandhe ca.	“monks, I will teach you the five aggregates and the five grasping aggregates.
Taṃ suṇātha.	Listen …
Katame ca, bhikkhave, pañcakkhandhā?	And what are the five aggregates?
Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho.	Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
Yā kāci vedanā … pe …	Any kind of feeling at all …
yā kāci saññā …	Any kind of perception at all …
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā … pe … ayaṃ vuccati saṅkhārakkhandho.	Any kind of co-doings at all …
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho.	Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
Ime vuccanti, bhikkhave, pañcakkhandhā.	These are called the five aggregates.


Katame ca, bhikkhave, pañcupādānakkhandhā?	And what are the five grasping aggregates?
Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati rūpupādānakkhandho.	Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of form connected with grasping.
Yā kāci vedanā … pe … yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati vedanupādānakkhandho.	Any kind of feeling at all …
Yā kāci saññā … pe … yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati saññupādānakkhandho.	Any kind of perception at all …
Ye keci saṅkhārā … pe … sāsavā upādāniyā, ayaṃ vuccati saṅkhārupādānakkhandho.	Any kind of co-doings at all …
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati viññāṇupādānakkhandho.	Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of consciousness connected with grasping.
Ime vuccanti, bhikkhave, pañcupādānakkhandhā”ti.	These are called the five grasping aggregates.”

SN 22.49 Soṇa: With Soṇa


49. Soṇasutta	49. With Soṇa
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami … pe …	Then the householder Soṇa went up to the Buddha …
ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca:	The Buddha said to him:


“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti;	“Soṇa, there are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—regard themselves thus: ‘I’m better’,
‘sadisohamasmī’ti vā samanupassanti;	or ‘I’m equal’,
‘hīnohamasmī’ti vā samanupassanti;	or ‘I’m worse’.
kimaññatra yathābhūtassa adassanā?	What is that but a failure to see truly?
Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti;	Based on feeling …
‘sadisohamasmī’ti vā samanupassanti;
‘hīnohamasmī’ti vā samanupassanti;
kimaññatra yathābhūtassa adassanā?
Aniccāya saññāya …	perception …
aniccehi saṅkhārehi dukkhehi vipariṇāmadhammehi ‘seyyohamasmī’ti vā samanupassanti;	co-doings …
‘sadisohamasmī’ti vā samanupassanti;
‘hīnohamasmī’ti vā samanupassanti;
kimaññatra yathābhūtassa adassanā?
Aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti;	consciousness, which is impermanent, suffering, and perishable, they regard themselves thus: ‘I’m better’,
‘sadisohamasmī’ti vā samanupassanti;	or ‘I’m equal’,
‘hīnohamasmī’ti vā samanupassanti;	or ‘I’m worse’.
kimaññatra yathābhūtassa adassanā?	What is that but a failure to see truly?


Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti;	There are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—don’t regard themselves thus: ‘I’m better’,
‘sadisohamasmī’tipi na samanupassanti;	or ‘I’m equal’,
‘hīnohamasmī’tipi na samanupassanti;	or ‘I’m worse’.
kimaññatra yathābhūtassa dassanā?	What is that but seeing truly?
Aniccāya vedanāya …	Based on feeling …
aniccāya saññāya …	perception …
aniccehi saṅkhārehi …	co-doings …
aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti;	consciousness, which is impermanent, suffering, and perishable, they don’t regard themselves thus: ‘I’m better’,
‘sadisohamasmī’tipi na samanupassanti;	or ‘I’m equal’,
‘hīnohamasmī’tipi na samanupassanti;	or ‘I’m worse’.
kimaññatra yathābhūtassa dassanā?	What is that but seeing truly?


Taṃ kiṃ maññasi, soṇa,	What do you think, Soṇa?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā niccā vā aniccā vā”ti?	“Is feeling …
“Aniccā, bhante” …
“saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”


“Tasmātiha, soṇa, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	“So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’


Yā kāci vedanā …	You should truly see any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’


Evaṃ passaṃ, soṇa, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 22.50 Dutiyasoṇa: With Soṇa (2nd)


50. Dutiyasoṇasutta	50. With Soṇa (2nd)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca:	Then the householder Soṇa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ nappajānanti, rūpasamudayaṃ nappajānanti, rūpanirodhaṃ nappajānanti, rūpanirodhagāminiṃ paṭipadaṃ nappajānanti;	“Soṇa, there are ascetics and brahmins who don’t understand form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti;	They don’t understand feeling …
saññaṃ nappajānanti … pe …	perception …
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti;	co-doings …
viññāṇaṃ nappajānanti, viññāṇasamudayaṃ nappajānanti, viññāṇanirodhaṃ nappajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānanti.	consciousness, its origin, its cessation, and the practice that leads to its cessation.
Na me te, soṇa, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.


Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ pajānanti, rūpasamudayaṃ pajānanti, rūpanirodhaṃ pajānanti, rūpanirodhagāminiṃ paṭipadaṃ pajānanti;	There are ascetics and brahmins who do understand form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ pajānanti … pe …	They do understand feeling …
saññaṃ pajānanti …	perception …
saṅkhāre pajānanti …	co-doings …
viññāṇaṃ pajānanti, viññāṇasamudayaṃ pajānanti, viññāṇanirodhaṃ pajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānanti.	consciousness, its origin, its cessation, and the practice that leads to its cessation.
Te ca kho me, soṇa, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.	I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

SN 22.51 Nandikkhaya: The End of Relishing


51. Nandikkhayasutta	51. The End of Relishing
Sāvatthinidānaṃ.	At Sāvatthī.
“Aniccaññeva, bhikkhave, bhikkhu rūpaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi.	“monks, form really is impermanent. A monk sees that it is impermanent: that’s their right view.
Sammā passaṃ nibbindati.	Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.	When relishing and greed end, the mind is freed, and is said to be well freed.
Aniccaññeva, bhikkhave, bhikkhu vedanaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi.	Feeling …
Sammā passaṃ nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Aniccaññeva, bhikkhave, bhikkhu saññaṃ aniccanti passati … pe …	Perception …
anicceyeva bhikkhave, bhikkhu saṅkhāre aniccāti passati. Sāssa hoti sammādiṭṭhi.	co-doings …
Sammā passaṃ nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Aniccaññeva, bhikkhave, bhikkhu viññāṇaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi.	Consciousness really is impermanent. A monk sees that it is impermanent: that’s their right view.
Sammā passaṃ nibbindati.	Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī”ti.	When relishing and greed end, the mind is freed, and is said to be well freed.”

SN 22.52 Dutiyanandikkhaya: The End of Relishing (2nd)


52. Dutiyanandikkhayasutta	52. The End of Relishing (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṃ samanupassatha.	“monks, properly attend to form. Truly see the impermanence of form.
Rūpaṃ, bhikkhave, bhikkhu yoniso manasi karonto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpasmiṃ nibbindati.	When a monk does this, they grow disenchanted with form.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.	When relishing and greed end, the mind is freed, and is said to be well freed.
Vedanaṃ, bhikkhave, yoniso manasi karotha, vedanāniccatañca yathābhūtaṃ samanupassatha.	Properly attend to feeling …
Vedanaṃ, bhikkhave, bhikkhu yoniso manasi karonto, vedanāniccatañca yathābhūtaṃ samanupassanto vedanāya nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Saññaṃ bhikkhave …	perception …
saṅkhāre, bhikkhave, yoniso manasi karotha, saṅkhārāniccatañca yathābhūtaṃ samanupassatha.	co-doings …
Saṅkhāre, bhikkhave, bhikkhu yoniso manasi karonto, saṅkhārāniccataṃ yathābhūtaṃ samanupassanto saṅkhāresu nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Viññāṇaṃ, bhikkhave, yoniso manasi karotha, viññāṇāniccatañca yathābhūtaṃ samanupassatha.	consciousness. Truly see the impermanence of consciousness.
Viññāṇaṃ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṃ samanupassanto viññāṇasmiṃ nibbindati.	When a monk does this, they grow disenchanted with consciousness.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.	When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī”ti.	When relishing and greed end, the mind is freed, and is said to be well freed.”






Saṃyutta Nikāya 22	Linked Discourses 22

SN 22 vagga 6 Upaya: Involvement


6. Upayavagga	6. Involvement

SN 22.53 Upaya: Involvement


53. Upayasutta	53. Involvement
Sāvatthinidānaṃ.	At Sāvatthī.
“Upayo, bhikkhave, avimutto, anupayo vimutto.	“monks, if you’re involved, you’re not free. If you’re not involved, you’re free.
Rūpupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā … pe …	Or consciousness would remain involved with feeling …
saññupayaṃ vā … pe …	Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	Or as long as consciousness remains, it would remain involved with co-doings, supported by co-doings, grounded on co-doings. And with a sprinkle of relishing, it would grow, increase, and mature.


Yo, bhikkhave, evaṃ vadeyya:	monks, suppose you say:
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.	‘Apart from form, feeling, perception, and co-doings, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.


Rūpadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.	If a monk has given up greed for the form element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce, bhikkhave …	If a monk has given up greed for the feeling element …
saññādhātuyā ce, bhikkhave …	perception element …
saṅkhāradhātuyā ce, bhikkhave …	co-doings element …
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.	consciousness element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.	Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 22.54 Bīja: A Seed


54. Bījasutta	54. A Seed
Sāvatthinidānaṃ.	At Sāvatthī.
“Pañcimāni, bhikkhave, bījajātāni.	“monks, there are five kinds of plants propagated from seeds.
Katamāni pañca?	What five?
Mūlabījaṃ, khandhabījaṃ, aggabījaṃ, phalubījaṃ, bījabījaññeva pañcamaṃ.	Plants propagated from roots, stems, cuttings, or joints; and those from regular seeds are the fifth.
Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni sukhasayitāni, pathavī ca nāssa, āpo ca nāssa;	Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there’s no soil or water.
api numāni, bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?	Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”
“No hetaṃ, bhante”.	“No, sir.”
“Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni … pe … sukhasayitāni, pathavī ca assa, āpo ca assa;	“Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is soil and water.
api numāni, bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?	Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”
“Evaṃ, bhante”.	“Yes, sir.”
“Seyyathāpi, bhikkhave, pathavīdhātu, evaṃ catasso viññāṇaṭṭhitiyo daṭṭhabbā.	“The four grounds of consciousness should be seen as like the earth element.
Seyyathāpi, bhikkhave, āpodhātu, evaṃ nandirāgo daṭṭhabbo.	Relishing and greed should be seen as like the water element.
Seyyathāpi, bhikkhave, pañca bījajātāni, evaṃ viññāṇaṃ sāhāraṃ daṭṭhabbaṃ.	Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds.


Rūpupayaṃ, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	As long as consciousness remains, it would remain involved with form, supported by form, grounded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya … pe …	Or consciousness would remain involved with feeling …
saññupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya … pe …	Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	Or as long as consciousness remains, it would remain involved with co-doings, supported by co-doings, grounded on co-doings. And with a sprinkle of relishing, it would grow, increase, and mature.


Yo, bhikkhave, evaṃ vadeyya:	monks, suppose you say:
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.	‘Apart from form, feeling, perception, and co-doings, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.


Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti.	If a monk has given up greed for the form element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce …	If a monk has given up greed for the feeling element …
saññādhātuyā ce …	perception element …
saṅkhāradhātuyā ce …	co-doings element …
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.	consciousness element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.	Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti … pe … nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended … there is no return to any state of existence.’”

SN 22.55 Udāna: An Inspired Saying


55. Udānasutta	55. An Inspired Saying
Sāvatthinidānaṃ.	At Sāvatthī.
Tatra kho bhagavā udānaṃ udānesi:	There the Buddha spoke these words of inspiration:
“‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—	“‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.	A monk who makes such a resolution can cut off the five lower fetters.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“yathā kathaṃ pana, bhante, ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—	“But sir, how
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti?	can a monk who makes such a resolution cut off the five lower fetters?”


“Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī … pe …	“monk, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.
sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
Vedanaṃ …	They regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.


So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ nappajānāti,	They don’t truly understand form—which is impermanent—as impermanent.
aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti,	They don’t truly understand feeling …
aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti,	perception …
anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti,	co-doings …
aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is impermanent—as impermanent.


Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ nappajānāti,	They don’t truly understand form—which is suffering—as suffering.
dukkhaṃ vedanaṃ …	They don’t truly understand feeling …
dukkhaṃ saññaṃ …	perception …
dukkhe saṅkhāre …	co-doings …
dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is suffering—as suffering.


Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ nappajānāti,	They don’t truly understand form—which is not-self—as not-self.
anattaṃ vedanaṃ ‘anattā vedanā’ti yathābhūtaṃ nappajānāti,	They don’t truly understand feeling …
anattaṃ saññaṃ ‘anattā saññā’ti yathābhūtaṃ nappajānāti,	perception …
anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṃ nappajānāti,	co-doings …
anattaṃ viññāṇaṃ ‘anattā viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is not-self—as not-self.


Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ nappajānāti,	They don’t truly understand form—which is conditioned—as conditioned.
saṅkhataṃ vedanaṃ …	They don’t truly understand feeling …
saṅkhataṃ saññaṃ …	perception …
saṅkhate saṅkhāre …	co-doings …
saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is conditioned—as conditioned.
Rūpaṃ vibhavissatīti yathābhūtaṃ nappajānāti.	They don’t truly understand that form will disappear.
Vedanā vibhavissati …	They don’t truly understand that feeling …
saññā vibhavissati …	perception …
saṅkhārā vibhavissanti …	co-doings …
viññāṇaṃ vibhavissatīti yathābhūtaṃ nappajānāti.	consciousness will disappear.


Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	But an educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati … pe …	They don’t regard form as self …
na vedanaṃ …	They don’t regard feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-doings …
na viññāṇaṃ attato samanupassati.	consciousness as self.


So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ pajānāti.	They truly understand form—which is impermanent—as impermanent.
Aniccaṃ vedanaṃ …	They truly understand feeling …
aniccaṃ saññaṃ …	perception …
anicce saṅkhāre …	co-doings …
aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ pajānāti.	consciousness—which is impermanent—as impermanent.
Dukkhaṃ rūpaṃ … pe … dukkhaṃ viññāṇaṃ …	They truly understand form … feeling … perception … co-doings … consciousness—which is suffering—as suffering.
anattaṃ rūpaṃ … pe … anattaṃ viññāṇaṃ …	They truly understand form … feeling … perception … co-doings … consciousness—which is not-self—as not-self.
saṅkhataṃ rūpaṃ … pe … saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ pajānāti.	They truly understand form … feeling … perception … co-doings … consciousness—which is conditioned—as conditioned.
Rūpaṃ vibhavissatīti yathābhūtaṃ pajānāti.	They truly understand that form will disappear.
Vedanā …	They truly understand that feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ vibhavissatīti yathābhūtaṃ pajānāti.	consciousness will disappear.


So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṃ vibhavā, viññāṇassa vibhavā, evaṃ kho, bhikkhu,	It’s because of the disappearance of form, feeling, perception, co-doings, and consciousness that a monk who makes such a resolution—
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—	‘It might not be, and it might not be mine. It will not be, and it will not be mine’—
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.	can cut off the five lower fetters.”
“Evaṃ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.	“Sir, a monk who makes such a resolution can cut off the five lower fetters.


“Kathaṃ pana, bhante, jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti?	But how are they to know and see in order to end the defilements in the present life?”
“Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṃ āpajjati.	“monk, an uneducated ordinary person worries about things that aren’t a worry.
Tāso heso bhikkhu assutavato puthujjanassa:	For an uneducated ordinary person worries:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.	‘It might not be, and it might not be mine. It will not be, and it will not be mine.’


Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṃ āpajjati.	An educated noble disciple doesn’t worry about things that aren’t a worry.
Na heso, bhikkhu, tāso sutavato ariyasāvakassa:	For an educated noble disciple doesn’t worry:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.	‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Rūpupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā, bhikkhu …	Or consciousness would remain involved with feeling …
saññupayaṃ vā, bhikkhu …	Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	Or consciousness would remain involved with co-doings, supported by co-doings, grounded on co-doings. And with a sprinkle of relishing, it would grow, increase, and mature.


Yo, bhikkhu, evaṃ vadeyya:	monks, suppose you say:
‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.	‘Apart from form, feeling, perception, and co-doings, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.


Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	If a monk has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce, bhikkhu, bhikkhuno …	If a monk has given up greed for the feeling element …
saññādhātuyā ce, bhikkhu, bhikkhuno …	perception element …
saṅkhāradhātuyā ce, bhikkhu, bhikkhuno …	co-doings element …
viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	consciousness element, the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.	Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti … pe … nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended … there is no return to any state of existence.’”
Evaṃ kho, bhikkhu, jānato evaṃ passato anantarā āsavānaṃ khayo hotī”ti.	The ending of the defilements is for one who knows and sees this.”

SN 22.56 Upādānaparipavatta: Perspectives


56. Upādānaparipavattasutta	56. Perspectives
Sāvatthinidānaṃ.	At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.	“monks, there are these five grasping aggregates.
Katame pañca?	What five?
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	The grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Yāvakīvañcāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.	As long as I didn’t truly understand these five grasping aggregates from four perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke … pe …	But when I did truly understand these five grasping aggregates from four perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.


Kathañca catuparivaṭṭaṃ?	And how are there four perspectives?
Rūpaṃ abbhaññāsiṃ, rūpasamudayaṃ abbhaññāsiṃ, rūpanirodhaṃ abbhaññāsiṃ, rūpanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ;	I directly knew form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ …	I directly knew feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ abbhaññāsiṃ, viññāṇasamudayaṃ abbhaññāsiṃ, viññāṇanirodhaṃ abbhaññāsiṃ, viññāṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.	consciousness, its origin, its cessation, and the practice that leads to its cessation.


Katamañca, bhikkhave, rūpaṃ?	And what is form?
Cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ.	The four primary elements, and form derived from the four primary elements.
Idaṃ vuccati, bhikkhave, rūpaṃ.	This is called form.
Āhārasamudayā rūpasamudayo;	Form originates from food.
āhāranirodhā rūpanirodho.	When food ceases, form ceases.
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of form is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.


Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disenchantment, dispassion, and cessation regarding form: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.	Those who practice well have a firm footing in this Dharma and training.


Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya … pe … evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā.	Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disenchantment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.
Ye suvimuttā te kevalino.	Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.	For consummate ones, there is no cycle of rebirths to be found.


Katamā ca, bhikkhave, vedanā?	And what is feeling?
Chayime, bhikkhave, vedanākāyā—	There are these six classes of feeling:
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.	feeling born of contact through the eye, ear, nose, tongue, body, and mind.
Ayaṃ vuccati, bhikkhave, vedanā.	This is called feeling.
Phassasamudayā vedanāsamudayo;	Feeling originates from contact.
phassanirodhā vedanānirodho.	When contact ceases, feeling ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of feelings is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.




Katamā ca, bhikkhave, saññā?	And what is perception?
Chayime, bhikkhave, saññākāyā—	There are these six classes of perception:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.	perceptions of sights, sounds, smells, tastes, touches, and thoughts.
Ayaṃ vuccati, bhikkhave, saññā.	This is called perception.
Phassasamudayā saññāsamudayo;	Perception originates from contact.
phassanirodhā saññānirodho.	When contact ceases, perception ceases.
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of perceptions is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi … pe …
vaṭṭaṃ tesaṃ natthi paññāpanāya.


Katame ca, bhikkhave, saṅkhārā?	And what are co-doings?
Chayime, bhikkhave, cetanākāyā—	There are these six classes of intention:
rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.	intention regarding sights, sounds, smells, tastes, touches, and thoughts.
Ime vuccanti, bhikkhave, saṅkhārā.	These are called co-doings.
Phassasamudayā saṅkhārasamudayo;	co-doings originate from contact.
phassanirodhā saṅkhāranirodho.	When contact ceases, co-doings cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of co-doings is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.




Katamañca, bhikkhave, viññāṇaṃ?	And what is consciousness?
Chayime, bhikkhave, viññāṇakāyā—	There are these six classes of consciousness:
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.	eye, ear, nose, tongue, body, and mind consciousness.
Idaṃ vuccati, bhikkhave, viññāṇaṃ.	This is called consciousness.
Nāmarūpasamudayā viññāṇasamudayo;	Consciousness originates from name and form.
nāmarūpanirodhā viññāṇanirodho.	When name and form cease, consciousness ceases.
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.


Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disenchantment, dispassion, and cessation regarding consciousness: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.	Those who practice well have a firm footing in this Dharma and training.


Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.	Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disenchantment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.	Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāyā”ti.	For consummate ones, there is no cycle of rebirths to be found.”

SN 22.57 Sattaṭṭhāna: Seven Cases


57. Sattaṭṭhānasutta	57. Seven Cases
Sāvatthinidānaṃ.	At Sāvatthī.
“Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṃ dhammavinaye kevalī vusitavā uttamapurisoti vuccati.	“monks, in this Dharma and training a monk who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.
Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti?	And how is a monk skilled in seven cases?
Idha, bhikkhave, bhikkhu rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti;	It’s when a monk understands form, its origin, its cessation, and the practice that leads to its cessation.
rūpassa assādaṃ pajānāti, rūpassa ādīnavaṃ pajānāti, rūpassa nissaraṇaṃ pajānāti;	They understand form’s gratification, drawback, and escape.
vedanaṃ pajānāti …	They understand feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti;	consciousness, its origin, its cessation, and the practice that leads to its cessation.
viññāṇassa assādaṃ pajānāti, viññāṇassa ādīnavaṃ pajānāti, viññāṇassa nissaraṇaṃ pajānāti.	They understand consciousness’s gratification, drawback, and escape.


Katamañca, bhikkhave, rūpaṃ?	And what is form?
Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ.	The four primary elements, and form derived from the four primary elements.
Idaṃ vuccati, bhikkhave, rūpaṃ.	This is called form.
Āhārasamudayā rūpasamudayo;	Form originates from food.
āhāranirodhā rūpanirodho.	When food ceases, form ceases.
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of form is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.


Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ—	The pleasure and happiness that arise from form: this is its gratification.
ayaṃ rūpassa assādo.
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—	That form is impermanent, suffering, and perishable: this is its drawback.
ayaṃ rūpassa ādīnavo.
Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ—	Removing and giving up desire and greed for form: this is its escape.
idaṃ rūpassa nissaraṇaṃ.


Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya;	Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	its gratification, drawback, and escape—and are practicing for disenchantment, dispassion, and cessation regarding form: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.	Those who practice well have a firm footing in this Dharma and training.


Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya;	Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.	its gratification, drawback, and escape—and due to disenchantment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.	Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.	For consummate ones, there is no cycle of rebirths to be found.


Katamā ca, bhikkhave, vedanā?	And what is feeling?
Chayime, bhikkhave, vedanākāyā—	There are these six classes of feeling:
cakkhusamphassajā vedanā … pe …	feeling born of eye contact …
manosamphassajā vedanā.	feeling born of mind contact.
Ayaṃ vuccati, bhikkhave, vedanā.	This is called feeling.
Phassasamudayā vedanāsamudayo;	Feeling originates from contact.
phassanirodhā vedanānirodho.	When contact ceases, feeling ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.


Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ—	The pleasure and happiness that arise from feeling: this is its gratification.
ayaṃ vedanāya assādo.
Yā vedanā aniccā dukkhā vipariṇāmadhammā—	That feeling is impermanent, suffering, and perishable: this is its drawback.
ayaṃ vedanāya ādīnavo.
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ—	Removing and giving up desire and greed for feeling: this is its escape. …
idaṃ vedanāya nissaraṇaṃ.




Katamā ca, bhikkhave, saññā?	And what is perception?
Chayime, bhikkhave, saññākāyā—	There are these six classes of perception:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.	perceptions of sights, sounds, smells, tastes, touches, and thoughts.
Ayaṃ vuccati, bhikkhave, saññā.	This is called perception.
Phassasamudayā saññāsamudayo;	Perception originates from contact.
phassanirodhā saññānirodho.	When contact ceases, perception ceases.
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of perceptions is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi … pe …
vaṭṭaṃ tesaṃ natthi paññāpanāya.


Katame ca, bhikkhave, saṅkhārā?	And what are co-doings?
Chayime, bhikkhave, cetanākāyā—	There are these six classes of intention:
rūpasañcetanā … pe …	intention regarding sights …
dhammasañcetanā.	intention regarding thoughts.
Ime vuccanti, bhikkhave, saṅkhārā.	These are called co-doings.
Phassasamudayā saṅkhārasamudayo;	co-doings originate from contact.
phassanirodhā saṅkhāranirodho.	When contact ceases, co-doings cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of co-doings is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.




Katamañca, bhikkhave, viññāṇaṃ?	And what is consciousness?
Chayime, bhikkhave, viññāṇakāyā—	There are these six classes of consciousness:
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.	eye, ear, nose, tongue, body, and mind consciousness.
Idaṃ vuccati, bhikkhave, viññāṇaṃ.	This is called consciousness.
Nāmarūpasamudayā viññāṇasamudayo;	Consciousness originates from name and form.
nāmarūpanirodhā viññāṇanirodho.	When name and form cease, consciousness ceases.
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.


Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ—	The pleasure and happiness that arise from consciousness: this is its gratification.
ayaṃ viññāṇassa assādo.
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—	That consciousness is impermanent, suffering, and perishable: this is its drawback.
ayaṃ viññāṇassa ādīnavo.
Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ—	Removing and giving up desire and greed for consciousness: this is its escape.
idaṃ viññāṇassa nissaraṇaṃ.


Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya;	Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	its gratification, drawback, and escape—and are practicing for disenchantment, dispassion, and cessation regarding consciousness: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.	Those who practice well have a firm footing in this Dharma and training.


Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya;	Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.	its gratification, drawback, and escape—and due to disenchantment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.	Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.	For consummate ones, there is no cycle of rebirths to be found.
Evaṃ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.	That’s how a monk is skilled in seven cases.


Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?	And how does a monk examine in three ways?
Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.	It’s when a monk examines the elements, sense fields, and dependent origination.
Evaṃ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.	That’s how a monk examines in three ways.
Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṃ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti.	In this Dharma and training, a monk who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.”

SN 22.58 Sammāsambuddha: The Fully Awakened Buddha


58. Sammāsambuddhasutta	58. The Fully Awakened Buddha
Sāvatthinidānaṃ.	At Sāvatthī.
“Tathāgato, bhikkhave, arahaṃ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.	“monks, a Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disenchantment, dispassion, and cessation regarding form. They’re called a fully awakened Buddha.
Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.	A monk freed by wisdom is also freed by not grasping, due to disenchantment, dispassion, and cessation regarding form. They’re called a monk freed by wisdom.


Tathāgato, bhikkhave, arahaṃ sammāsambuddho vedanāya nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.	… feeling …
Bhikkhupi, bhikkhave, paññāvimutto vedanāya nibbidā … pe … paññāvimuttoti vuccati.


Tathāgato, bhikkhave, arahaṃ sammāsambuddho saññāya …	perception …
saṅkhārānaṃ …	co-doings …
viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.	A Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disenchantment, dispassion, and cessation regarding consciousness. They’re called a fully awakened Buddha.
Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.	A monk freed by wisdom is also freed by not grasping, due to disenchantment, dispassion, and cessation regarding consciousness. They’re called a monk freed by wisdom.


Tatra kho, bhikkhave, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ, tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti?	What, then, is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a monk freed by wisdom?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido;	“A Realized One, a perfected one, a fully awakened Buddha gives rise to the unarisen path, gives birth to the unborn path, and explains the unexplained path. They know the path, understand the path, and are experts in the path.
maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchā samannāgatā.	And now the disciples live following the path; they acquire it later.
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti.	This is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a monk freed by wisdom.”

SN 22.59 Anattalakkhaṇa: The Characteristic of Not-Self


59. Anattalakkhaṇasutta	59. The Characteristic of Not-Self
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.	At one time the Buddha was staying near Benares, in the deer park at Isipatana.
Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:	There the Buddha addressed the group of five monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Rūpaṃ, bhikkhave, anattā.	“monks, form is not-self.
Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe:	For if form were self, it wouldn’t lead to affliction. And you could compel form:
‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.	‘May my form be like this! May it not be like that!’
Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe:	But because form is not-self, it leads to affliction. And you can’t compel form:
‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.	‘May my form be like this! May it not be like that!’


Vedanā anattā.	Feeling is not-self …
Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya:
‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.
Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya:
‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.


Saññā anattā … pe …	Perception is not-self …
saṅkhārā anattā.	co-doings are not-self …
Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu:
‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’ti.
Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu:
‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’ti.


Viññāṇaṃ anattā.	Consciousness is not-self.
Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe:	For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness:
‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.	‘May my consciousness be like this! May it not be like that!’
Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe:	But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness:
‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.	‘May my consciousness be like this! May it not be like that!’


Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā …	“Is feeling permanent or impermanent?” …
saññā …	“Is perception permanent or impermanent?” …
saṅkhārā …	“Are co-doings permanent or impermanent?” …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	“Is consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”


“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’


Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā … pe … yā dūre santike vā, sabbā vedanā: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	Any kind of feeling at all …


Yā kāci saññā … pe …	Any kind of perception at all …
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā … pe … ye dūre santike vā, sabbe saṅkhārā: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	Any kind of co-doings at all …


Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’


Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”


Idamavoca bhagavā.	That is what the Buddha said.
Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ.	Satisfied, the group of five monks were happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.	And while this discourse was being spoken, the minds of the group of five monks were freed from defilements by not grasping.

SN 22.60 Mahāli: With Mahāli


60. Mahālisutta	60. With Mahāli
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho mahāli licchavi yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca:	Then Mahāli the Licchavi went up to the Buddha … and said to him:


“Pūraṇo, bhante, kassapo evamāha:	“Sir, Pūraṇa Kassapa says this:
‘natthi hetu natthi paccayo sattānaṃ saṅkilesāya;	‘There is no cause or condition for the corruption of sentient beings.
ahetū appaccayā sattā saṅkilissanti.	Sentient beings are corrupted without cause or reason.
Natthi hetu natthi paccayo sattānaṃ visuddhiyā;	There’s no cause or condition for the purification of sentient beings.
ahetū appaccayā sattā visujjhantī’ti.	Sentient beings are purified without cause or reason.’
Idha bhagavā kimāhā”ti?	What does the Buddha say about this?”


“Atthi, mahāli, hetu atthi paccayo sattānaṃ saṅkilesāya;	“Mahāli, there is a cause and condition for the corruption of sentient beings.
sahetū sappaccayā sattā saṅkilissanti.	Sentient beings are corrupted with cause and reason.
Atthi, mahāli, hetu, atthi paccayo sattānaṃ visuddhiyā;	There is a cause and condition for the purification of sentient beings.
sahetū sappaccayā sattā visujjhantī”ti.	Sentient beings are purified with cause and reason.”


“Katamo pana, bhante, hetu katamo paccayo sattānaṃ saṅkilesāya;	“But sir, what is the cause and condition for the corruption of sentient beings?
kathaṃ sahetū sappaccayā sattā saṅkilissantī”ti?	How are sentient beings corrupted with cause and reason?”


“Rūpañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ.	“Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t lust after it.
Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā rūpasmiṃ sārajjanti;	But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do lust after it.
sārāgā saṃyujjanti; saṃyogā saṅkilissanti.	Since they lust after it, they’re caught up in it, and so they become corrupted.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya;	This is a cause and condition for the corruption of sentient beings.
evaṃ sahetū sappaccayā sattā saṅkilissanti.	This is how sentient beings are corrupted with cause and reason.


Vedanā ca hidaṃ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā vedanāya sārajjeyyuṃ.	If feeling …
Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti;
sārāgā saṃyujjanti;
saṃyogā saṅkilissanti.
Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya.
Evampi sahetū sappaccayā sattā saṅkilissanti.


Saññā ca hidaṃ, mahāli … pe …	perception …
saṅkhārā ca hidaṃ, mahāli, ekantadukkhā abhavissaṃsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā saṅkhāresu sārajjeyyuṃ.	co-doings …
Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti;
sārāgā saṃyujjanti;
saṃyogā saṅkilissanti.
Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya.
Evampi sahetū sappaccayā sattā saṅkilissanti.


Viññāṇañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ.	consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t lust after it.
Yasmā ca kho, mahāli, viññāṇaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā viññāṇasmiṃ sārajjanti;	But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do lust after it.
sārāgā saṃyujjanti; saṃyogā saṅkilissanti.	Since they lust after it, they’re caught up in it, and so they become corrupted.
Ayampi kho, mahāli, hetu ayaṃ paccayo sattānaṃ saṅkilesāya.	This is a cause and condition for the corruption of sentient beings.
Evampi sahetū sappaccayā sattā saṅkilissantī”ti.	This is how sentient beings are corrupted with cause and reason.”


“Katamo pana, bhante, hetu katamo paccayo sattānaṃ visuddhiyā;	“But sir, what is the cause and condition for the purification of sentient beings?
kathaṃ sahetū sappaccayā sattā visujjhantī”ti?	How are sentient beings purified with cause and reason?”
“Rūpañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ.	“Mahāli, if form were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā rūpasmiṃ nibbindanti;	But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.
nibbindaṃ virajjanti; virāgā visujjhanti.	Being disenchanted, desire fades away. When desire fades away they are purified.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā.	This is a cause and condition for the purification of sentient beings.
Evaṃ sahetū sappaccayā sattā visujjhanti.	This is how sentient beings are purified with cause and reason.


Vedanā ca hidaṃ, mahāli, ekantasukhā abhavissa … pe …	If feeling …
saññā ca hidaṃ, mahāli … pe …	perception …
saṅkhārā ca hidaṃ, mahāli, ekantasukhā abhavissaṃsu … pe …	co-doings …
viññāṇañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ.	consciousness were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, mahāli, viññāṇaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā viññāṇasmiṃ nibbindanti;	But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.
nibbindaṃ virajjanti; virāgā visujjhanti.	Being disenchanted, desire fades away. When desire fades away they are purified.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā.	This is a cause and condition for the purification of sentient beings.
Evampi sahetū sappaccayā sattā visujjhantī”ti.	This is how sentient beings are purified with cause and reason.”

SN 22.61 Āditta: Burning


61. Ādittasutta	61. Burning
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, ādittaṃ, vedanā ādittā, saññā ādittā, saṅkhārā ādittā, viññāṇaṃ ādittaṃ.	“monks, form, feeling, perception, co-doings, and consciousness are burning.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 22.62 Niruttipatha: The Scope of Language


62. Niruttipathasutta	62. The Scope of Language
Sāvatthinidānaṃ.	At Sāvatthī.
“Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.	“monks, there are these three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katame tayo?	What three?
Yaṃ, bhikkhave, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;	When form has passed, ceased, and perished, its designation, label, and description is ‘was’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.	It’s not ‘is’ or ‘will be’.


Yā vedanā atītā niruddhā vipariṇatā ‘ahosī’ti tassā saṅkhā, ‘ahosī’ti tassā samaññā, ‘ahosī’ti tassā paññatti;	When feeling …
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘bhavissatī’ti.


Yā saññā …	perception …
ye saṅkhārā atītā niruddhā vipariṇatā ‘ahesun’ti tesaṃ saṅkhā, ‘ahesun’ti tesaṃ samaññā, ‘ahesun’ti tesaṃ paññatti;	co-doings …
na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘bhavissantī’ti.


Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;	consciousness has passed, ceased, and perished, its designation, label, and description is ‘was’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.	It’s not ‘is’ or ‘will be’.


Yaṃ, bhikkhave, rūpaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;	When form is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.	It’s not ‘is’ or ‘was’.


Yā vedanā ajātā apātubhūtā, ‘bhavissatī’ti tassā saṅkhā, ‘bhavissatī’ti tassā samaññā, ‘bhavissatī’ti tassā paññatti;	When feeling …
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘ahosī’ti.


Yā saññā …	perception …
ye saṅkhārā ajātā apātubhūtā, ‘bhavissantī’ti tesaṃ saṅkhā, ‘bhavissantī’ti tesaṃ samaññā, ‘bhavissantī’ti tesaṃ paññatti;	co-doings …
na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘ahesun’ti.


Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;	consciousness is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.	It’s not ‘is’ or ‘was’.


Yaṃ, bhikkhave, rūpaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;	When form has been born, and has appeared, its designation, label, and description is ‘is’.
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.	It’s not ‘was’ or ‘will be’.


Yā vedanā jātā pātubhūtā, ‘atthī’ti tassā saṅkhā, ‘atthī’ti tassā samaññā, ‘atthī’ti tassā paññatti;	When feeling …
na tassā saṅkhā ‘ahosī’ti, na tassā saṅkhā ‘bhavissatī’ti.


Yā saññā …	perception …
ye saṅkhārā jātā pātubhūtā, ‘atthī’ti tesaṃ saṅkhā, ‘atthī’ti tesaṃ samaññā, ‘atthī’ti tesaṃ paññatti;	co-doings …
na tesaṃ saṅkhā ‘ahesun’ti, na tesaṃ saṅkhā, ‘bhavissantī’ti.


Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;	consciousness has been born, and has appeared, its designation, label, and description is ‘is’.
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.	It’s not ‘was’ or ‘will be’.


Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.	These are the three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
Yepi te, bhikkhave, ahesuṃ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsu.	Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of language should be criticized or rejected.
Taṃ kissa hetu?	Why is that?
Nindāghaṭṭanabyārosaupārambhabhayā”ti.	For fear of being blamed, criticized, and faulted.”







Saṃyutta Nikāya 22	Linked Discourses 22

SN 22 vagga 7 Arahanta: The Perfected Ones


7. Arahantavagga	7. The Perfected Ones

SN 22.63 Upādiyamāna: When You Grasp


63. Upādiyamānasutta	63. When You Grasp
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Upādiyamāno kho, bhikkhu, baddho mārassa;	“When you grasp, monk, you’re bound by Māra.
anupādiyamāno mutto pāpimato”ti.	Not grasping, you’re free from the Wicked One.”
“Aññātaṃ bhagavā, aññātaṃ sugatā”ti.	“Understood, Blessed One! Understood, Holy One!”


“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?	“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, upādiyamāno baddho mārassa;	“Sir, when you grasp form you’re bound by Māra.
anupādiyamāno mutto pāpimato.	Not grasping, you’re free from the Wicked One.
Vedanaṃ upādiyamāno baddho mārassa;	When you grasp feeling …
anupādiyamāno mutto pāpimato.
Saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ upādiyamāno baddho mārassa;	consciousness, you’re bound by Māra.
anupādiyamāno mutto pāpimato.	Not grasping, you’re free from the Wicked One.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, upādiyamāno baddho mārassa;	When you grasp form you’re bound by Māra.
anupādiyamāno mutto pāpimato.	Not grasping, you’re free from the Wicked One.”
Vedanaṃ …	When you grasp feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ upādiyamāno baddho mārassa;	consciousness, you’re bound by Māra.
anupādiyamāno mutto pāpimato.	Not grasping, you’re free from the Wicked One.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.	This is how to understand the detailed meaning of what I said in brief.”


Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	And then that monk 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.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Then that monk, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca pana so bhikkhu arahataṃ ahosīti.	And that monk became one of the perfected.

SN 22.64 Maññamāna: When You Identify


64. Maññamānasutta	64. When You Identify
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Maññamāno kho, bhikkhu, baddho mārassa;	“When you identify, monk, you’re bound by Māra.
amaññamāno mutto pāpimato”ti.	Not identifying, you’re free from the Wicked One.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.	“Understood, Blessed One! Understood, Holy One!”


“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?	“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, maññamāno baddho mārassa;	“Sir, when you identify with form you’re bound by Māra.
amaññamāno mutto pāpimato.	Not identifying, you’re free from the Wicked One.
Vedanaṃ …	When you identify with feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ maññamāno baddho mārassa;	consciousness, you’re bound by Māra.
amaññamāno mutto pāpimato.	Not identifying, you’re free from the Wicked One.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, maññamāno baddho mārassa;	When you identify with form you’re bound by Māra.
amaññamāno mutto pāpimato.	Not identifying, you’re free from the Wicked One.
Vedanaṃ …	When you identify with feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ maññamāno baddho mārassa;	consciousness, you’re bound by Māra.
amaññamāno mutto pāpimato.	Not identifying, you’re free from the Wicked One.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …	This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.	And that monk became one of the perfected.

SN 22.65 Abhinandamāna: When You Take Pleasure


65. Abhinandamānasutta	65. When You Take Pleasure
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṃkhittena … pe … pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Abhinandamāno kho, bhikkhu, baddho mārassa;	“When you take pleasure, monk, you’re bound by Māra.
anabhinandamāno mutto pāpimato”ti.	Not taking pleasure, you’re free from the Wicked One.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.	“Understood, Blessed One! Understood, Holy One!”


“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?	“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, abhinandamāno baddho mārassa;	“Sir, when you take pleasure in form you’re bound by Māra.
anabhinandamāno mutto pāpimato.	Not taking pleasure, you’re free from the Wicked One.
Vedanaṃ …	When you take pleasure in feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ abhinandamāno baddho mārassa;	consciousness you’re bound by Māra.
anabhinandamāno mutto pāpimato.	Not taking pleasure, you’re free from the Wicked One.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, abhinandamāno baddho mārassa;	When you take pleasure in form you’re bound by Māra.
anabhinandamāno mutto pāpimato.	Not taking pleasure, you’re free from the Wicked One.
Vedanaṃ …	When you take pleasure in feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ abhinandamāno baddho mārassa;	consciousness you’re bound by Māra.
anabhinandamāno mutto pāpimato.	Not taking pleasure, you’re free from the Wicked One.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …	This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.	And that monk became one of the perfected.

SN 22.66 Anicca: Impermanence


66. Aniccasutta	66. Impermanence
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo”ti.	“monk, give up desire for anything that’s impermanent.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.	“Understood, Blessed One! Understood, Holy One!”


“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?	“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, aniccaṃ; tatra me chando pahātabbo.	“Sir, form is impermanent; I should give up desire for it.
Vedanā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ aniccaṃ; tatra me chando pahātabbo.	Consciousness is impermanent; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo.	Form is impermanent; you should give up desire for it.
Vedanā aniccā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ aniccaṃ; tatra kho te chando pahātabbo.	Consciousness is impermanent; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …	This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.	And that monk became one of the perfected.

SN 22.67 Dukkha: Suffering


67. Dukkhasutta	67. Suffering
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahātabbo”ti.	“monk, give up desire for anything that’s suffering.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.	“Understood, Blessed One! Understood, Holy One!”


“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?	“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, dukkhaṃ; tatra me chando pahātabbo.	“Sir, form is suffering; I should give up desire for it.
Vedanā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ dukkhaṃ; tatra me chando pahātabbo.	Consciousness is suffering; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahātabbo.	Form is suffering; you should give up desire for it.
Vedanā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ dukkhaṃ; tatra te chando pahātabbo.	Consciousness is suffering; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …	This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.	And that monk became one of the perfected.

SN 22.68 Anatta: Not-Self


68. Anattasutta	68. Not-Self
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yo kho, bhikkhu, anattā; tatra te chando pahātabbo”ti.	“monk, give up desire for what is not-self.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.	“Understood, Blessed One! Understood, Holy One!”


“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?	“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, anattā; tatra me chando pahātabbo.	“Sir, form is not-self; I should give up desire for it.
Vedanā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ anattā; tatra me chando pahātabbo.	Consciousness is not-self; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, anattā; tatra te chando pahātabbo.	Form is not-self; you should give up desire for it.
Vedanā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ anattā; tatra te chando pahātabbo.	Consciousness is not-self; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …	This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.	And that monk became one of the perfected.

SN 22.69 Anattaniya: Not Belonging to Self


69. Anattaniyasutta	69. Not Belonging to Self
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo”ti.	“monk, give up desire for anything that doesn’t belong to self.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.	“Understood, Blessed One! Understood, Holy One!”


“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?	“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, anattaniyaṃ; tatra me chando pahātabbo.	“Sir, form doesn’t belong to self; I should give up desire for it.
Vedanā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ anattaniyaṃ; tatra me chando pahātabbo.	Consciousness doesn’t belong to self; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo.	Form doesn’t belong to self; you should give up desire for it.
Vedanā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ anattaniyaṃ; tatra te chando pahātabbo.	Consciousness doesn’t belong to self; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …	This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.	And that monk became one of the perfected.

SN 22.70 Rajanīyasaṇṭhita: Definitely Arousing


70. Rajanīyasaṇṭhitasutta	70. Definitely Arousing
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā … pe … vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo”ti.	“monk, give up desire for anything that’s stuck in what’s arousing.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.	“Understood, Blessed One! Understood, Holy One!”


“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?	“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo.	“Sir, form is stuck in what’s arousing; I should give up desire for it.
Vedanā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo.	Consciousness is stuck in what’s arousing; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	That’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo.	“Form is stuck in what’s arousing; you should give up desire for it.
Vedanā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo.	Consciousness is stuck in what’s arousing; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …	This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.	And that monk became one of the perfected.

SN 22.71 Rādha: With Rādha


71. Rādhasutta	71. With Rādha
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	Then Venerable Rādha went up to the Buddha … and said to him:
“kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?	“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Yaṃ kiñci, rādha, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	“Rādha, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	One truly sees any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, rādha, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti … pe …	That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” …
aññataro ca panāyasmā rādho arahataṃ ahosīti.	And Venerable Rādha became one of the perfected.

SN 22.72 Surādha: With Surādha


72. Surādhasutta	72. With Surādha
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho āyasmā surādho bhagavantaṃ etadavoca:	Then Venerable Surādha said to the Buddha:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti, vidhā samatikkantaṃ santaṃ suvimuttan”ti?	“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
“Yaṃ kiñci, surādha, rūpaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.	“Surādha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	One is freed by not grasping having truly seen any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbā vedanā … pe …	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
sabbā saññā …
sabbe saṅkhārā …
sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.
Evaṃ kho, surādha, jānato evaṃ passato imasmiñca saviññāṇake kāye, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti … pe …	That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.” …
aññataro ca panāyasmā surādho arahataṃ ahosīti.	And Venerable Surādha became one of the perfected.

SN 22 vagga 8 Khajjanīya: Itchy


8. Khajjanīyavagga	8. Itchy

SN 22.73 Assāda: Gratification


73. Assādasutta	73. Gratification
Sāvatthinidānaṃ.	At Sāvatthī.
“Assutavā, bhikkhave, puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	“monks, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	and consciousness.
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	An educated noble disciple does truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti.	and consciousness.”

SN 22.74 Samudaya: Origin


74. Samudayasutta	74. Origin
Sāvatthinidānaṃ.	At Sāvatthī.
“Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	“monks, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	and consciousness.
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	An educated noble disciple does truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti.	and consciousness.”

SN 22.75 Dutiyasamudaya: Origin (2nd)


75. Dutiyasamudayasutta	75. Origin (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	“monks, an educated noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti.	and consciousness.”

SN 22.76 Arahanta: The Perfected Ones


76. Arahantasutta	76. The Perfected Ones
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.	“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;	What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ aniccaṃ.	Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;	What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’


Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti.	As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”


Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Sukhino vata arahanto,	“Oh! The perfected ones are happy.
taṇhā tesaṃ na vijjati;	Craving is not found in them,
Asmimāno samucchinno,	the conceit ‘I am’ is cut off,
mohajālaṃ padālitaṃ.	and the net of delusion is shattered.


Anejaṃ te anuppattā,	They’ve attained stillness,
cittaṃ tesaṃ anāvilaṃ;	their minds are unclouded,
Loke anupalittā te,	nothing in the world clings to them,
brahmabhūtā anāsavā.	they’ve become holy, undefiled.


Pañcakkhandhe pariññāya,	Completely understanding the five aggregates,
satta saddhammagocarā;	their domain is the seven good qualities.
Pasaṃsiyā sappurisā,	Those good people are praiseworthy,
puttā buddhassa orasā.	the Buddha’s rightful children.


Sattaratanasampannā,	Endowed with the seven gems,
Tīsu sikkhāsu sikkhitā;	and trained in the three trainings,
Anuvicaranti mahāvīrā,	the great heroes live on,
Pahīnabhayabheravā.	with fear and terror given up.


Dasahaṅgehi sampannā,	Endowed with ten factors,
mahānāgā samāhitā;	those giants have undistractible-lucidity.
Ete kho seṭṭhā lokasmiṃ,	These are the best in the world,
taṇhā tesaṃ na vijjati.	craving is not found in them.


Asekhañāṇamuppannaṃ,	The master’s knowledge has arisen:
antimoyaṃ samussayo;	‘This is my final body.’
Yo sāro brahmacariyassa,	They are independent of others
tasmiṃ aparapaccayā.	in the core of the spiritual path.


Vidhāsu na vikampanti,	Unwavering in the face of discrimination,
vippamuttā punabbhavā;	they’re freed from future lives.
Dantabhūmimanuppattā,	They’ve reached the level of the tamed,
te loke vijitāvino.	in the world, they’re the winners.


Uddhaṃ tiriyaṃ apācīnaṃ,	Above, below, and all around,
nandī tesaṃ na vijjati;	relishing is not found in them.
Nadanti te sīhanādaṃ,	They roar their lion’s roar:
buddhā loke anuttarā”ti.	‘The awakened are supreme in the world!’”

SN 22.77 Dutiyaarahanta: The Perfected Ones (2nd)


77. Dutiyaarahantasutta	77. The Perfected Ones (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.	“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;	What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti … pe … evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’


Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti.	As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”

SN 22.78 Sīha: The Lion


78. Sīhasutta	78. The Lion
Sāvatthinidānaṃ.	At Sāvatthī.
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati; tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.	“monks, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four directions, and roars his lion’s roar three times. Then he sets out on the hunt.
Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti; yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti; bilaṃ bilāsayā pavisanti; dakaṃ dakāsayā pavisanti; vanaṃ vanāsayā pavisanti; ākāsaṃ pakkhino bhajanti.	And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air.
Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu, daḷhehi varattehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā, yena vā tena vā palāyanti.	Even the royal elephants, bound with strong harness in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there.
Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho, evaṃ mahānubhāvo.	That’s how powerful is the lion, king of beasts, among animals, how illustrious and mighty.


Evameva kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So dhammaṃ deseti:	In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—he teaches the Dhamma:
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …	Such is feeling …
iti saññā …	Such is perception …
iti saṅkhārā …	Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti:	Now, there are gods who are long-lived, beautiful, and very happy, living for ages in their divine palaces. When they hear this Dharma by the Realized One, they’re typically filled with fear, awe, and terror.
‘aniccāva kira, bho, mayaṃ samānā niccamhāti amaññimha.	‘Oh no! It turns out we’re impermanent, though we thought we were permanent!
Addhuvāva kira, bho, mayaṃ samānā dhuvamhāti amaññimha.	It turns out we don’t last, though we thought we were everlasting!
Asassatāva kira, bho, mayaṃ samānā sassatamhāti amaññimha.	It turns out we’re short-lived, though we thought we were eternal!
Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.	It turns out that we’re impermanent, not lasting, short-lived, and included within identity.’
Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho, evaṃ mahānubhāvo”ti.	That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.”
Idamavoca bhagavā … pe …	That is what the Buddha said.
etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Yadā buddho abhiññāya,	“The Buddha, the teacher without a peer
dhammacakkaṃ pavattayi;	in all the world with its gods,
Sadevakassa lokassa,	rolls forth the Wheel of Dhamma
satthā appaṭipuggalo.	from his own insight:


Sakkāyañca nirodhañca,	identity, its cessation,
sakkāyassa ca sambhavaṃ;	the origin of identity,
Ariyañcaṭṭhaṅgikaṃ maggaṃ,	and the noble eightfold path
dukkhūpasamagāminaṃ.	that leads to the stilling of suffering.


Yepi dīghāyukā devā,	And then the long-lived gods,
vaṇṇavanto yasassino;	so beautiful and glorious,
Bhītā santāsamāpāduṃ,	are afraid and full of terror,
sīhassevitare migā.	like the other beasts when they hear a lion.


Avītivattā sakkāyaṃ,	‘We haven’t transcended identity!
aniccā kira bho mayaṃ;	It turns out we’re impermanent!’
Sutvā arahato vākyaṃ,	So they say when they hear the word
vippamuttassa tādino”ti.	of the perfected one, free and poised.”

SN 22.79 Khajjanīya: Itchy


79. Khajjanīyasutta	79. Itchy
Sāvatthinidānaṃ.	At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ pubbenivāsaṃ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṃ vā aññataraṃ.	“monks, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them.
Katame pañca?	What five?
‘Evaṃrūpo ahosiṃ atītamaddhānan’ti—	‘I had such form in the past.’
iti vā hi, bhikkhave, anussaramāno rūpaṃyeva anussarati.	Recollecting thus, it’s only form that they recollect.
‘Evaṃvedano ahosiṃ atītamaddhānan’ti—	‘I had such feeling …
iti vā hi, bhikkhave, anussaramāno vedanaṃyeva anussarati.
‘Evaṃsañño ahosiṃ atītamaddhānan’ti …	perception …
‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti …	co-doings …
‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti—	consciousness in the past.’
iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati.	Recollecting thus, it’s only consciousness that they recollect.


Kiñca, bhikkhave, rūpaṃ vadetha?	And why do you call it form?
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.	It’s deformed; that’s why it’s called ‘form’.
Kena ruppati?	Deformed by what?
Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati.	Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles.
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.	It’s deformed; that’s why it’s called ‘form’.


Kiñca, bhikkhave, vedanaṃ vadetha?	And why do you call it feeling?
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.	It feels; that’s why it’s called ‘feeling’.
Kiñca vedayati?	And what does it feel?
Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati.	It feels pleasure, pain, and neutral.
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.	It feels; that’s why it’s called ‘feeling’.


Kiñca, bhikkhave, saññaṃ vadetha?	And why do you call it perception?
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.	It perceives; that’s why it’s called ‘perception’.
Kiñca sañjānāti?	And what does it perceive?
Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.	It perceives blue, yellow, red, and white.
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.	It perceives; that’s why it’s called ‘perception’.


Kiñca, bhikkhave, saṅkhāre vadetha?	And why do you call them co-doings?
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.	co-doings produce conditioned dharma; that’s why they’re called ‘co-doings’.
Kiñca saṅkhatamabhisaṅkharonti?	And what are the conditioned dharma that they produce?
Rūpaṃ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṃ vedanattāya saṅkhatamabhisaṅkharonti, saññaṃ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṃ viññāṇattāya saṅkhatamabhisaṅkharonti.	Form is a conditioned phenomenon; co-doings are what make it into form. Feeling is a conditioned phenomenon; co-doings are what make it into feeling. Perception is a conditioned phenomenon; co-doings are what make it into perception. co-doings are conditioned dharma; co-doings are what make them into co-doings. Consciousness is a conditioned phenomenon; co-doings are what make it into consciousness.
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.	co-doings produce conditioned dharma; that’s why they’re called ‘co-doings’.


Kiñca, bhikkhave, viññāṇaṃ vadetha?	And why do you call it consciousness?
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.	It cognizes; that’s why it’s called ‘consciousness’.
Kiñca vijānāti?	And what does it cognize?
Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti.	It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland.
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.	It cognizes; that’s why it’s called ‘consciousness’.


Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:	A noble disciple reflects on this:
‘ahaṃ kho etarahi rūpena khajjāmi.	‘Currently I’m itched by form.
Atītampāhaṃ addhānaṃ evameva rūpena khajjiṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmi.	In the past I was also itched by form just like now.
Ahañceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ, anāgatampāhaṃ addhānaṃ evameva rūpena khajjeyyaṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti.	If I were to look forward to enjoying form in the future, I’d be itched by form in the future just as I am today.’
So iti paṭisaṅkhāya atītasmiṃ rūpasmiṃ anapekkho hoti;	Reflecting like this they don’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;	they don’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	and they practice for disenchantment, dispassion, and cessation regarding present form.


‘Ahaṃ kho etarahi vedanāya khajjāmi.	‘Currently I’m itched by feeling …
Atītampāhaṃ addhānaṃ evameva vedanāya khajjiṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi.
Ahañceva kho pana anāgataṃ vedanaṃ abhinandeyyaṃ;
anāgatampāhaṃ addhānaṃ evameva vedanāya khajjeyyaṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti.
So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti;
anāgataṃ vedanaṃ nābhinandati;
paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.


‘Ahaṃ kho etarahi saññāya khajjāmi … pe …	perception …
ahaṃ kho etarahi saṅkhārehi khajjāmi.	co-doings …
Atītampāhaṃ addhānaṃ evameva saṅkhārehi khajjiṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti.
Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṃ;
anāgatampāhaṃ addhānaṃ evameva saṅkhārehi khajjeyyaṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti.
So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti;
anāgate saṅkhāre nābhinandati;
paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.


‘Ahaṃ kho etarahi viññāṇena khajjāmi.	consciousness.
Atītampi addhānaṃ evameva viññāṇena khajjiṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi.	In the past I was also itched by consciousness just like now.
Ahañceva kho pana anāgataṃ viññāṇaṃ abhinandeyyaṃ;	If I were to look forward to enjoying consciousness in the future, I’d be itched by consciousness in the future just as I am today.’
anāgatampāhaṃ addhānaṃ evameva viññāṇena khajjeyyaṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti.
So iti paṭisaṅkhāya atītasmiṃ viññāṇasmiṃ anapekkho hoti;	Reflecting like this they don’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;	they don’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	and they practice for disenchantment, dispassion, and cessation regarding present consciousness.


Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	You should truly see any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’


Ayaṃ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti;	This is called a noble disciple who gets rid of things and doesn’t accumulate them;
pajahati, na upādiyati;	who gives things up and doesn’t grasp at them;
visineti, na ussineti;	who discards things and doesn’t amass them;
vidhūpeti, na sandhūpeti.	who dissipates things and doesn’t get clouded by them.
Kiñca apacināti, no ācināti?	And what things do they get rid of and not accumulate?
Rūpaṃ apacināti, no ācināti;	They get rid of form and don’t accumulate it.
vedanaṃ …	They get rid of feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ apacināti, no ācināti.	consciousness and don’t accumulate it.
Kiñca pajahati, na upādiyati?	And what things do they give up and not grasp?
Rūpaṃ pajahati, na upādiyati;	They give up form and don’t grasp it.
vedanaṃ …	They give up feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ pajahati, na upādiyati.	consciousness and don’t grasp it.
Kiñca visineti, na ussineti?	And what things do they discard and not amass?
Rūpaṃ visineti, na ussineti;	They discard form and don’t amass it.
vedanaṃ …	They discard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ visineti, na ussineti.	consciousness and don’t amass it.
Kiñca vidhūpeti, na sandhūpeti?	And what things do they dissipate and not get clouded by?
Rūpaṃ vidhūpeti, na sandhūpeti;	They dissipate form and don’t get clouded by it.
vedanaṃ …	They dissipate feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ vidhūpeti, na sandhūpeti.	consciousness and don’t get clouded by it.


Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’


Ayaṃ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito; neva pajahati na upādiyati, pajahitvā ṭhito; neva visineti na ussineti, visinetvā ṭhito; neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito	This is called a monk who neither gets rid of things nor accumulates them, but remains after getting rid of them. They neither give things up nor grasp them, but remain after giving them up. They neither discard things nor amass them, but remain after discarding them. They neither dissipate things nor get clouded by them, but remain after dissipating them.
Kiñca nevācināti na apacināti, apacinitvā ṭhito?	And what things do they neither get rid of nor accumulate, but remain after getting rid of them?
Rūpaṃ nevācināti na apacināti, apacinitvā ṭhito;	They neither get rid of nor accumulate form, but remain after getting rid of it.
vedanaṃ …	They neither get rid of nor accumulate feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ nevācināti na apacināti, apacinitvā ṭhito.	consciousness, but remain after getting rid of it.
Kiñca neva pajahati na upādiyati, pajahitvā ṭhito?	And what things do they neither give up nor grasp, but remain after giving them up?
Rūpaṃ neva pajahati na upādiyati, pajahitvā ṭhito;	They neither give up nor grasp form, but remain after giving it up.
vedanaṃ …	They neither give up nor grasp feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ neva pajahati na upādiyati, pajahitvā ṭhito.	consciousness, but remain after giving it up.
Kiñca neva visineti na ussineti, visinetvā ṭhito?	And what things do they neither discard nor amass, but remain after discarding them?
Rūpaṃ neva visineti na ussineti, visinetvā ṭhito;	They neither discard nor amass form, but remain after discarding it.
vedanaṃ …	They neither discard nor amass feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ neva visineti na ussineti, visinetvā ṭhito.	consciousness, but remain after discarding it.
Kiñca neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito?	And what things do they neither dissipate nor get clouded by, but remain after dissipating them?
Rūpaṃ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito;	They neither dissipate nor get clouded by form, but remain after dissipating it.
vedanaṃ …	They neither dissipate nor get clouded by feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito.	consciousness, but remain after dissipating it.
Evaṃvimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:	When a monk’s mind is freed like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar:


‘Namo te purisājañña,	‘Homage to you, O thoroughbred!
namo te purisuttama;	Homage to you, supreme among men!
Yassa te nābhijānāma,	We don’t understand
yampi nissāya jhāyasī’”ti.	what you meditate dependent on.’”

SN 22.80 Piṇḍolya: Beggars


80. Piṇḍolyasutta	80. Beggars
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho bhagavā kismiñcideva pakaraṇe bhikkhusaṅghaṃ paṇāmetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi.	And the Buddha, having dismissed the monk Saṅgha for some reason, robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.
Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya.	He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the Great Wood,
Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi.	plunged deep into it, and sat at the root of a young wood apple tree for the day’s meditation.


Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as he was in private retreat this thought came to his mind:
“mayā kho bhikkhusaṅgho pabāḷho.	“I’ve sent the monk Saṅgha away.
Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ.	But there are monks here who are junior, recently gone forth, newly come to this Dharma and training.
Tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.	Not seeing me they may change and fall apart.
Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo;	If a young calf doesn’t see its mother it may change and fall apart. …
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.
Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo;	Or if young seedlings don’t get water they may change and fall apart.
evameva santettha … pe …	In the same way, there are monks here who are junior, recently gone forth, newly come to this Dharma and training.
tesaṃ mamaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo.	Not seeing me they may change and fall apart.
Yannūnāhaṃ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṃ bhikkhusaṅghan”ti.	Why don’t I support the monk Saṅgha now as I did in the past?”


Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.	Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“evametaṃ, bhagavā, evametaṃ, sugata.	“That’s so true, Blessed One! That’s so true, Holy One!
Bhagavatā, bhante, bhikkhusaṃgho pabāḷho.	The Buddha has sent the monk Saṅgha away.
Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ.	But there are monks who are junior, recently gone forth, newly come to this Dharma and training. …
Tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.
Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo;
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.
Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo;
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo.
Abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ;	May the Buddha be happy with the monk Saṅgha!
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ.	May the Buddha welcome the monk Saṅgha!
Yatheva bhagavatā pubbe bhikkhusaṃgho anuggahito, evameva etarahi anuggaṇhātu bhikkhusaṃghan”ti.	May the Buddha support the monk Saṅgha now as he did in the past!”


Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho brahmā sahampati bhagavato adhivāsanaṃ viditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then Brahmā Sahampati, knowing that the Buddha had accepted, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.


Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, where he sat on the seat spread out.
Nisajja kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā te bhikkhū ekadvīhikāya sārajjamānarūpā yenāhaṃ tenupasaṅkameyyuṃ.	Then he used his psychic power to will that the monks would come to him timidly, alone or in pairs.
Tepi bhikkhū ekadvīhikāya sārajjamānarūpā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:	Those monks approached the Buddha timidly, bowed, and sat down to one side. The Buddha said to them:


“Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ.	“monks, this relying on alms is an extreme way to live.
Abhisāpoyaṃ, bhikkhave, lokasmiṃ piṇḍolo vicarasi pattapāṇīti.	The world curses you: ‘You beggar, walking bowl in hand!’
Tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca;	Yet earnest and respectable people take it up for a good reason.
neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā;	Not because they’ve been forced to by kings or bandits, or because they’re in debt or threatened, or to earn a living.
api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā	But because they’re swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. They’re swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.	And they think, ‘Hopefully I can find an end to this entire mass of suffering.’


Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto.	That’s how this person from a good family has gone forth.
So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.	Yet they covet sensual pleasures; they’re infatuated, full of ill will and hateful intent. They are unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties.
Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati, nāraññe kaṭṭhatthaṃ pharati.	Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness.
Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti.	I say that person is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life.


Tayome, bhikkhave, akusalavitakkā—	There are these three unskillful thoughts.
kāmavitakko, byāpādavitakko, vihiṃsāvitakko.	Sensual, malicious, and cruel thoughts.
Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti?	And where do these three unskillful thoughts cease without anything left over?
Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṃ vā samādhiṃ bhāvayato.	In those who meditate with their mind firmly established in the four kinds of rememberfulness meditation; or who develop signless undistractible-lucidity.
Yāvañcidaṃ, bhikkhave, alameva animitto samādhi bhāvetuṃ.	Just this much is quite enough motivation to develop signless undistractible-lucidity.
Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṃso.	When signless undistractible-lucidity is developed and cultivated it is very fruitful and beneficial.


Dvemā, bhikkhave, diṭṭhiyo—	There are these two views.
bhavadiṭṭhi ca vibhavadiṭṭhi ca.	Views favoring continued existence and views favoring ending existence.
Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:	A noble disciple reflects on this:
‘atthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assan’ti?	‘Is there anything in the world that I could grasp without fault?’
So evaṃ pajānāti:	They understand:
‘natthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assaṃ.	‘There’s nothing in the world that I could grasp without fault.
Ahañhi rūpaññeva upādiyamāno upādiyeyyaṃ vedanaññeva …	For in grasping I would grasp only at form, feeling,
saññaññeva …	perception,
saṅkhāreyeva viññāṇaññeva upādiyamāno upādiyeyyaṃ.	co-doings, or consciousness.
Tassa me assa upādānapaccayā bhavo;	That grasping of mine would be a condition for continued existence.
bhavapaccayā jāti;	Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhaveyyuṃ.	Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo assā’ti.	That is how this entire mass of suffering originates.


Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ … pe …	consciousness permanent or impermanent?” …
tasmātiha, bhikkhave,	“So you should truly see …
evaṃ passaṃ …	Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.81 Pālileyya: At Pārileyya


81. Pālileyyasutta	81. At Pārileyya
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms.
Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṃghaṃ eko adutiyo cārikaṃ pakkāmi.	After the meal, on his return from alms-round, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the monk Saṅgha, he set out to go wandering alone, with no companion.


Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca:	Then, not long after the Buddha had left, one of the monks went to Venerable Ānanda and told him what had happened.
“esāvuso ānanda, bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkanto”ti.
“Yasmiṃ, āvuso, samaye bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkamati, ekova bhagavā tasmiṃ samaye viharitukāmo hoti;	Ānanda said: “Reverend, when the Buddha leaves like this it means he wants to stay alone.
na bhagavā tasmiṃ samaye kenaci anubandhitabbo hotī”ti.	At this time no-one should follow him.”


Atha kho bhagavā anupubbena cārikaṃ caramāno yena pālileyyakaṃ tadavasari.	Then the Buddha, traveling stage by stage, arrived at Pārileyya,
Tatra sudaṃ bhagavā pālileyyake viharati bhaddasālamūle.	where he stayed at the root of a sacred sal tree.
Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu.	Then several monks went up to Venerable Ānanda and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side and said to him:
“cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā;	“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.
icchāma mayaṃ, āvuso ānanda, bhagavato sammukhā dhammiṃ kathaṃ sotun”ti.	We wish to hear a Dhamma talk from the Buddha.”


Atha kho āyasmā ānando tehi bhikkhūhi saddhiṃ yena pālileyyakaṃ bhaddasālamūlaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then Venerable Ānanda together with those monks went to Pārileyya to see the Buddha. They bowed and sat down to one side,
Ekamantaṃ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi:	Now at that time one of the monks had the thought:
“kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti?	“How do you know and see in order to end the defilements in the present life?”
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:	Then the Buddha, knowing what that monk was thinking, addressed the monks:
“vicayaso desito, bhikkhave, mayā dhammo;	“monks, I’ve taught the Dhamma analytically.
vicayaso desitā cattāro satipaṭṭhānā;	I’ve analytically taught the four kinds of rememberfulness meditation,
vicayaso desitā cattāro sammappadhānā;	the four right efforts,
vicayaso desitā cattāro iddhipādā;	the four bases of psychic power,
vicayaso desitāni pañcindriyāni;	the five faculties,
vicayaso desitāni pañca balāni;	the five powers,
vicayaso desitā sattabojjhaṅgā;	the seven awakening factors,
vicayaso desito ariyo aṭṭhaṅgiko maggo.	and the noble eightfold path.
Evaṃ vicayaso desito, bhikkhave, mayā dhammo.	That’s how I’ve taught the Dhamma analytically.
Evaṃ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṃ cetaso parivitakko udapādi:	Though I’ve taught the Dhamma analytically, still a certain monk present here has this thought:
‘kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’ti?	‘How do you know and see in order to end the defilements in the present life?’


Kathañca, bhikkhave, jānato kathaṃ passato anantarā āsavānaṃ khayo hoti?	And how, monks, do you know and see in order to end the defilements in the present life?
Idha bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati.	They regard form as self.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.	But that regarding is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?	And what’s the source, origin, birthplace, and root of that conditioned phenomenon?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;	When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises.
tatojo so saṅkhāro.	That conditioned phenomenon is born from that.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.	So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.	And that craving,
Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno.	that feeling, that contact,
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.	and that ignorance are also impermanent, conditioned, and dependently originated.
Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.	That’s how you should know and see in order to end the defilements in the present life.


Na heva kho rūpaṃ attato samanupassati;	Perhaps they don’t regard form as self,
api ca kho rūpavantaṃ attānaṃ samanupassati.	but they still regard self as possessing form.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.	But that regarding is just a conditioned phenomenon. …
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
Sāpi taṇhā …
sāpi vedanā …
sopi phasso …
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.


Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati;	Perhaps they don’t regard form as self, or self as possessing form,
api ca kho attani rūpaṃ samanupassati.	but they still regard form in self.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.	But that regarding is just a conditioned phenomenon. …
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
Sāpi taṇhā …
sāpi vedanā …
sopi phasso …
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.


Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati, na attani rūpaṃ samanupassati;	Perhaps they don’t regard form as self, or self as possessing form, or form in self,
api ca kho rūpasmiṃ attānaṃ samanupassati.	but they still regard self in form.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.	But that regarding is just a conditioned phenomenon. …
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
Sāpi taṇhā …
sāpi vedanā …
sopi phasso …
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
Evampi kho, bhikkhave, jānato … pe … āsavānaṃ khayo hoti.


Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ, na attani rūpaṃ, na rūpasmiṃ attānaṃ samanupassati;	Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form.
api ca kho vedanaṃ attato samanupassati, api ca kho vedanāvantaṃ attānaṃ samanupassati, api ca kho attani vedanaṃ samanupassati, api ca kho vedanāya attānaṃ samanupassati;	But they regard feeling as self …
api ca kho saññaṃ …	perception as self …
api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṃ attānaṃ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṃ samanupassati;	co-doings as self …
api ca kho viññāṇaṃ attato samanupassati, api ca kho viññāṇavantaṃ attānaṃ, api ca kho attani viññāṇaṃ, api ca kho viññāṇasmiṃ attānaṃ samanupassati.	consciousness as self …
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.	But that regarding is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno … pe … kiṃpabhavo?	And what’s the source of that conditioned phenomenon?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;	When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises.
tatojo so saṅkhāro.	That conditioned phenomenon is born from that.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.	So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
Sāpi taṇhā …	And that craving,
sāpi vedanā …	that feeling,
sopi phasso …	that contact,
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.	and that ignorance are also impermanent, conditioned, and dependently originated.
Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.	That’s how you should know and see in order to end the defilements in the present life.


Na heva kho rūpaṃ attato samanupassati,	Perhaps they don’t regard form
na vedanaṃ attato samanupassati,	or feeling
na saññaṃ …	or perception
na saṅkhāre …	or co-doings
na viññāṇaṃ attato samanupassati;	or consciousness as self.
api ca kho evaṃdiṭṭhi hoti:	Still, they have such a view:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.	‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so.	But that eternalist view is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno … pe …	And what’s the source of that conditioned phenomenon? …
evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.	That’s how you should know and see in order to end the defilements in the present life.


Na heva kho rūpaṃ attato samanupassati,	Perhaps they don’t regard form
na vedanaṃ …	or feeling
na saññaṃ …	or perception
na saṅkhāre …	or co-doings
na viññāṇaṃ attato samanupassati;	or consciousness as self.
nāpi evaṃdiṭṭhi hoti:	Nor do they have such a view:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.	‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Api ca kho evaṃdiṭṭhi hoti:	Still, they have such a view:
‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti.	‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so.	But that annihilationist view is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?	And what’s the source of that conditioned phenomenon? …
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco … pe …
evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.	That’s how you should know and see in order to end the defilements in the present life.


Na heva kho rūpaṃ attato samanupassati, na vedanaṃ …	Perhaps they don’t regard form or feeling
na saññaṃ …	or perception
na saṅkhāre …	or co-doings
na viññāṇaṃ attato samanupassati … pe …	or consciousness as self.
na viññāṇasmiṃ attato samanupassati, nāpi evaṃdiṭṭhi hoti:	Nor do they have such a view:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti;	‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
nāpi evaṃdiṭṭhi hoti:	Nor do they have such a view:
‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti;	‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.	Still, they have doubts and uncertainties. They’re undecided about the true Dharma.
Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.	That doubt and uncertainty, the indecision about the true Dharma, is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?	And what’s the source of that conditioned phenomenon?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;	When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises.
tatojo so saṅkhāro.	That conditioned phenomenon is born from that.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.	So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.	And that craving,
Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.	that feeling,
Sopi phasso anicco saṅkhato paṭiccasamuppanno.	that contact,
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.	and that ignorance are also impermanent, conditioned, and dependently originated.
Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hotī”ti.	That’s how you should know and see in order to end the defilements in the present life.”

SN 22.82 Puṇṇama: A Full Moon Night


82. Puṇṇamasutta	82. A Full Moon Night
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother, together with a large Saṅgha of monks.
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṃghaparivuto ajjhokāse nisinno hoti.	Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting surrounded by the Saṅgha of monks.


Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	Then one of the monks got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said:
“puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti?	“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”
“Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.	“Well then, monk, take your own seat and ask what you wish.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṃ etadavoca:	“Yes, sir,” replied that monk. He took his seat and said to the Buddha:
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ—	“Sir, are these the five grasping aggregates, that is:
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.	form, feeling, perception, co-doings, and consciousness?”


“Ime kho, bhikkhu, pañcupādānakkhandhā;	“Yes, they are,” replied the Buddha.
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho”ti.
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi:	Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:


“Ime kho pana, bhante, pañcupādānakkhandhā kiṃmūlakā”ti?	“But sir, what is the root of these five grasping aggregates?”
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti … pe …	“These five grasping aggregates are rooted in desire.” …
taññeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?	“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”
“Na kho, bhikkhu, taññeva upādānaṃ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṃ, api ca yo tattha chandarāgo taṃ tattha upādānan”ti.	“Neither. Rather, the desire and greed for them is the grasping there.”
“Sādhu, bhante”ti kho so bhikkhu … pe … uttariṃ pañhaṃ apucchi:	Saying “Good, sir”, that monk asked another question:


“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?	“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”
“Siyā, bhikkhū”ti bhagavā avoca:	“There can,” said the Buddha.
“idha, bhikkhu, ekaccassa evaṃ hoti:	“It’s when someone thinks:
‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti.	‘In the future, may I be of such form, such feeling, such perception, such co-doings, or such consciousness!’
Evaṃ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti?	That’s how there can be different kinds of desire and greed for the five grasping aggregates.”
“Sādhu, bhante”ti kho so bhikkhu … pe … uttariṃ pañhaṃ apucchi:	Saying “Good, sir”, that monk asked another question:


“Kittāvatā nu kho, bhante, khandhānaṃ khandhādhivacanan”ti?	“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”
“Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho.	“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
Yā kāci vedanā …	Any kind of feeling at all …
yā kāci saññā …	Any kind of perception at all …
ye keci saṅkhārā …	Any kind of co-doings at all …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho.	Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanan”ti.	That’s the scope of the term ‘aggregates’ as applied to the aggregates.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:	Saying “Good, sir”, that monk asked another question:


“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya;	“What is the cause, sir, what is the reason why the aggregate of form is found?
ko hetu ko paccayo vedanākkhandhassa paññāpanāya;	What is the cause, what is the reason why the aggregate of feeling …
ko hetu ko paccayo saññākkhandhassa paññāpanāya;	perception …
ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya;	co-doings …
ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?	consciousness is found?”
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.	“The four primary elements are the reason why the aggregate of form is found.
Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya.	Contact is the reason why the aggregates of feeling,
Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya.	perception,
Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.	and co-doings are found.
Nāmarūpaṃ hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā”ti.	Name and form are the reasons why the aggregate of consciousness is found.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:	Saying “Good, sir”, that monk asked another question:


“Kathaṃ nu kho, bhante, sakkāyadiṭṭhi hotī”ti?	“Sir, how does identity view come about?”
“Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	“It’s because an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ;	They regard form as self, self as having form, form in self, or self in form.
vedanaṃ …	They regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.	That’s how identity view comes about.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:	Saying “Good, sir”, that monk … asked another question:


“Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī”ti?	“But sir, how does identity view not come about?”
“Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	It’s because an educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ;	They don’t regard form as self, self as having form, form in self, or self in form.
na vedanaṃ …	They don’t regard feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-doings …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.	consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.	That’s how identity view does not come about.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:	Saying “Good, sir”, that monk … asked another question:


“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ;	“Sir, what’s the gratification, the drawback, and the escape when it comes to form,
ko vedanāya …	feeling,
ko saññāya …	perception,
ko saṅkhārānaṃ …	co-doings,
ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇan”ti?	and consciousness?”
“Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ—ayaṃ rūpassa assādo.	“The pleasure and happiness that arise from form: this is its gratification.
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—ayaṃ rūpassa ādīnavo.	That form is impermanent, suffering, and perishable: this is its drawback.
Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ—idaṃ rūpassa nissaraṇaṃ.	Removing and giving up desire and greed for form: this is its escape.
Yaṃ vedanaṃ paṭicca …	The pleasure and happiness that arise from feeling …
yaṃ saññaṃ paṭicca …	perception …
ye saṅkhāre paṭicca …	co-doings …
yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ—ayaṃ viññāṇassa assādo.	consciousness: this is its gratification.
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—ayaṃ viññāṇassa ādīnavo.	That consciousness is impermanent, suffering, and perishable: this is its drawback.
Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ—idaṃ viññāṇassa nissaraṇan”ti.	Removing and giving up desire and greed for consciousness: this is its escape.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi:	Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:


“Kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?	“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	They truly see any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.	That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”


Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi:	Now at that time one of the monks had the thought:
“iti kira bho rūpaṃ anattā, vedanā … saññā … saṅkhārā … viññāṇaṃ anattā;	“So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self.
anattakatāni kammāni kathamattānaṃ phusissantī”ti.	Then what self will the deeds done by not-self affect?”
Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:	Then the Buddha, knowing what that monk was thinking, addressed the monks:


“Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya.	“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:
‘Iti kira, bho, rūpaṃ anattā, vedanā … saññā … saṅkhārā … viññāṇaṃ anattā.	‘So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self.
Anattakatāni kammāni kathamattānaṃ phusissantī’ti?	Then what self will the deeds done by not-self affect?’
Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.	Now, monks, you have been educated by me in questioning with regards to all these things in all such cases.


Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
Tasmātiha … pe …	“So you should truly see …
evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”


“Dve khandhā taññeva siyaṃ,	“Two on the aggregates; exactly the same; and can there be;
adhivacanañca hetunā;	on the term; and on the cause;
Sakkāyena duve vuttā,	two questions on identity;
assādaviññāṇakena ca;	gratification; and that with consciousness:
Ete dasavidhā vuttā,	these are the ten questions
hoti bhikkhu pucchāyā”ti.	the monk came to ask.”









Saṃyutta Nikāya 22	Linked Discourses 22

SN 22 vagga 9 Thera: Senior monks


9. Theravagga	9. Senior monks

SN 22.83 Ānanda: With Ānanda


83. Ānandasutta	83. With Ānanda
Sāvatthinidānaṃ.	At Sāvatthī.
Tatra kho āyasmā ānando bhikkhū āmantesi:	There Ānanda addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā ānando etadavoca:	Ānanda said this:


“Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṃ navakānaṃ sataṃ bahūpakāro hoti.	“Reverends, the venerable named Puṇṇa Mantāniputta was very helpful to me when I was just ordained.
So amhe iminā ovādena ovadati:	He gave me this advice:
‘upādāya, āvuso ānanda, asmīti hoti, no anupādāya.	‘Reverend Ānanda, the notion “I am” occurs because of grasping, not by not grasping.
Kiñca upādāya asmīti hoti, no anupādāya?	Grasping what?
Rūpaṃ upādāya asmīti hoti, no anupādāya.	The notion “I am” occurs because of grasping form,
Vedanaṃ …	feeling,
saññaṃ …	perception,
saṅkhāre …	co-doings,
viññāṇaṃ upādāya asmīti hoti, no anupādāya.	and consciousness, not by not grasping.


Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno upādāya passeyya, no anupādāya;	Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not by not grasping.
evameva kho, āvuso ānanda, rūpaṃ upādāya asmīti hoti, no anupādāya.	In the same way, the notion “I am” occurs because of grasping form,
Vedanaṃ …	feeling,
saññaṃ …	perception,
saṅkhāre …	co-doings,
viññāṇaṃ upādāya asmīti hoti, no anupādāya.	and consciousness, not by not grasping.


Taṃ kiṃ maññasi, āvuso ānanda,	What do you think, Reverend Ānanda?
rūpaṃ niccaṃ vā aniccaṃ vā’ti?	Is form permanent or impermanent?’
‘Aniccaṃ, āvuso’.	‘Impermanent, reverend.’
‘Vedanā …	‘Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā’ti?	consciousness permanent or impermanent?’
‘Aniccaṃ, āvuso’ … pe ….	‘Impermanent, reverend.’ …
Tasmātiha … pe …	‘So you should truly see …
evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānātīti.	They understand: “… there is no return to any state of existence.”’
Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṃ navakānaṃ sataṃ bahūpakāro hoti.	Reverends, the venerable named Puṇṇa Mantāniputta was very helpful to me when I was just ordained.
So amhe iminā ovādena ovadati.	He gave me this advice.
Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṃ sutvā dhammo abhisamito”ti.	And now that I’ve heard this Dharma from Venerable Puṇṇa Mantāniputta, I’ve comprehended The Dharma.”

SN 22.84 Tissa: With Tissa


84. Tissasutta	84. With Tissa
Sāvatthinidānaṃ.	At Sāvatthī.
Tena kho pana samayena āyasmā tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti:	Now at that time Venerable Tissa, the Buddha’s paternal cousin, informed several monks:
“api me, āvuso, madhurakajāto viya kāyo;	“Reverends, my body feels like it’s drugged. I’m disorientated, the Dharmas don’t inspire me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the Dharmas.”
disāpi me na pakkhāyanti;
dhammāpi maṃ na paṭibhanti;
thinamiddhañca me cittaṃ pariyādāya tiṭṭhati;
anabhirato ca brahmacariyaṃ carāmi;
hoti ca me dhammesu vicikicchā”ti.


Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“āyasmā, bhante, tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti:
‘api me, āvuso, madhurakajāto viya kāyo;
disāpi me na pakkhāyanti;
dhammāpi maṃ na paṭibhanti;
thinamiddhañca me cittaṃ pariyādāya tiṭṭhati;
anabhirato ca brahmacariyaṃ carāmi;
hoti ca me dhammesu vicikicchā’”ti.


Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena tissaṃ bhikkhuṃ āmantehī”ti.	“Please, monk, in my name tell the monk Tissa that the Teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā tisso tenupasaṅkami; upasaṅkamitvā āyasmantaṃ tissaṃ etadavoca:	“Yes, sir,” that monk replied. He went to Tissa and said to him:
“satthā taṃ, āvuso tissa, āmantetī”ti.	“Reverend Tissa, the teacher summons you.”
“Evamāvuso”ti kho āyasmā tisso tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ tissaṃ bhagavā etadavoca:	“Yes, reverend,” Tissa replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saccaṃ kira tvaṃ, tissa, sambahulānaṃ bhikkhūnaṃ evamārocesi:	“Is it really true, Tissa, that you informed several monks that
‘api me, āvuso, madhurakajāto viya kāyo … pe …	your body feels like it’s drugged …
hoti ca me dhammesu vicikicchā’”ti?	and you have doubts about the Dharmas?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññasi, tissa,	“What do you think, Tissa?
rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?	If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
“Evaṃ, bhante”.	“Yes, sir.”


“Sādhu sādhu, tissa.	“Good, good, Tissa!
Evañhetaṃ, tissa, hoti.	That’s how it is, Tissa,
Yathā taṃ rūpe avigatarāgassa …	when you’re not rid of greed for form.
vedanāya …	feeling …
saññāya …	perception …
saṅkhāresu avigatarāgassa … pe …	co-doings …
tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
“Evaṃ, bhante”.


“Sādhu sādhu, tissa.
Evañhetaṃ, tissa, hoti.
Yathā taṃ saṅkhāresu anigatarāgassa, viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?	consciousness, when that consciousness decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
“Evaṃ, bhante”.	“Yes, sir.”


“Sādhu sādhu, tissa.	“Good, good, Tissa!
Evañhetaṃ, tissa, hoti.	That’s how it is, Tissa,
Yathā taṃ viññāṇe avigatarāgassa.	when you’re not rid of greed for consciousness.
Taṃ kiṃ maññasi, tissa,	What do you think, Tissa?
rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?	If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
“No hetaṃ, bhante”.	“No, sir.”


“Sādhu sādhu, tissa.	“Good, good, Tissa!
Evañhetaṃ, tissa, hoti.	That’s how it is, Tissa,
Yathā taṃ rūpe vigatarāgassa …	when you are rid of greed for form …
vedanāya …	feeling …
saññāya …	perception …
saṅkhāresu vigatarāgassa …	co-doings …
viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
“No hetaṃ, bhante”.


“Sādhu sādhu, tissa.
Evañhetaṃ, tissa, hoti.
Yathā taṃ viññāṇe vigatarāgassa.	consciousness.
Taṃ kiṃ maññasi, tissa,	What do you think, Tissa?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Tasmātiha … pe …	“So you should truly see …
evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānāti.	They understand: ‘… there is no return to any state of existence.’


Seyyathāpi, tissa, dve purisā—	Suppose, Tissa, there were two people.
eko puriso amaggakusalo, eko puriso maggakusalo.	One was not skilled in the path, the other was.
Tamenaṃ so amaggakusalo puriso amuṃ maggakusalaṃ purisaṃ maggaṃ puccheyya.	The one not skilled in the path would question the one skilled in the path,
So evaṃ vadeyya:	who would reply:
‘ehi, bho purisa, ayaṃ maggo.	‘Come, good man, this is the path.
Tena muhuttaṃ gaccha.	Go down it a little,
Tena muhuttaṃ gantvā dakkhissasi dvedhāpathaṃ, tattha vāmaṃ muñcitvā dakkhiṇaṃ gaṇhāhi.	and you’ll see a fork in the road. Ignore the left, and take the right-hand path.
Tena muhuttaṃ gaccha.	Go a little further,
Tena muhuttaṃ gantvā dakkhissasi tibbaṃ vanasaṇḍaṃ.	and you’ll see a dark forest grove.
Tena muhuttaṃ gaccha.	Go a little further,
Tena muhuttaṃ gantvā dakkhissasi mahantaṃ ninnaṃ pallalaṃ.	and you’ll see an expanse of low-lying swampland.
Tena muhuttaṃ gaccha.	Go a little further,
Tena muhuttaṃ gantvā dakkhissasi sobbhaṃ papātaṃ.	and you’ll see a large, steep cliff.
Tena muhuttaṃ gaccha.	Go a little further,
Tena muhuttaṃ gantvā dakkhissasi samaṃ bhūmibhāgaṃ ramaṇīyan’ti.	and you’ll see level, cleared parkland.’


Upamā kho myāyaṃ, tissa, katā atthassa viññāpanāya.	I’ve made up this simile to make a point.
Ayaṃ cevettha attho:	And this is what it means.
‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṃ adhivacanaṃ.	‘A person who is not skilled in the path’ is a term for an ordinary uneducated person.
‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṃ adhivacanaṃ.	‘A fork in the road’ is a term for doubt.
‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ—	‘The left-hand path’ is a term for the wrong eightfold path, that is,
micchādiṭṭhiyā … pe … micchāsamādhissa.	wrong view … wrong undistractible-lucidity.
‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ—	‘The right-hand path’ is a term for the noble eightfold path, that is,
sammādiṭṭhiyā … pe … sammāsamādhissa.	right view … right undistractible-lucidity.
‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṃ adhivacanaṃ.	‘A dark forest grove’ is a term for ignorance.
‘Mahantaṃ ninnaṃ pallalan’ti kho, tissa, kāmānametaṃ adhivacanaṃ.	‘An expanse of low-lying swampland’ is a term for sensual pleasures.
‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṃ adhivacanaṃ.	‘A large, steep cliff’ is a term for anger and distress.
‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṃ adhivacanaṃ.	‘Level, cleared parkland’ is a term for nirvana.
Abhirama, tissa, abhirama, tissa.	Rejoice, Tissa, rejoice!
Ahamovādena ahamanuggahena ahamanusāsaniyā”ti.	I’m here to advise you, to support you, and to teach you.”


Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā tisso bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Tissa was happy with what the Buddha said.

SN 22.85 Yamaka: With Yamaka


85. Yamakasutta	85. With Yamaka
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:	Now at that time a monk called Yamaka had the following harmful misconception:
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.	“As I understand the Buddha’s teaching, a monk who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.”


Assosuṃ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:	Several monks heard about this.
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.
Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodiṃsu.	They went to Yamaka and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ yamakaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side and said to him:


“Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:	“Is it really true, Reverend Yamaka, that you have such a harmful misconception:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?	‘As I understand the Buddha’s teaching, a monk who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’”
“Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi:	“Yes, reverends, that’s how I understand the Buddha’s teaching.”
‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti.


“Mā, āvuso yamaka, evaṃ avaca, mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṃ. Na hi bhagavā evaṃ vadeyya:	“Don’t say that, Yamaka! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.”
‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti.
Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṃ pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati:	But even though admonished by those monks, Yamaka obstinately stuck to that misconception and insisted on stating it.
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.


Yato kho te bhikkhū nāsakkhiṃsu āyasmantaṃ yamakaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavocuṃ:	When those monks were unable to dissuade Yamaka from that misconception, they got up from their seats and went to see Venerable Sāriputta. They told him what had happened, and said:
“yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’ti.
Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.	“May Venerable Sāriputta please go to the monk Yamaka out of compassion.”
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.	Sāriputta consented in silence.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami; upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodi … pe … ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ yamakaṃ etadavoca:	Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Yamaka and exchanged greetings with him. Seated to one side he said to Yamaka:


“Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:	“Is it really true, Reverend Yamaka, that you have such a harmful misconception:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?	‘As I understand the Buddha’s teaching, a monk who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’”
“Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.	“Yes, reverend, that’s how I understand the Buddha’s teaching.”


“Taṃ kiṃ maññasi, āvuso yamaka,	“What do you think, Yamaka?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, āvuso”.	“Impermanent, reverend.”
“Vedanā niccā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, āvuso”.	“Impermanent, reverend.”
“Tasmātiha … pe …	“So you should truly see …
evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānāti.	They understand: ‘… there is no return to any state of existence.’


Taṃ kiṃ maññasi, āvuso yamaka,	What do you think, Reverend Yamaka?
rūpaṃ tathāgatoti samanupassasī”ti?	Do you regard the Realized One as form?”
“No hetaṃ, āvuso” …	“No, reverend.”
“vedanaṃ tathāgatoti samanupassasī”ti?	“Do you regard the Realized One as feeling …
“No hetaṃ, āvuso” …
“saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ tathāgatoti samanupassasī”ti?	consciousness?”
“No hetaṃ, āvuso”.	“No, reverend.”


“Taṃ kiṃ maññasi, āvuso yamaka,	“What do you think, Reverend Yamaka?
rūpasmiṃ tathāgatoti samanupassasī”ti?	Do you regard the Realized One as in form?”
“No hetaṃ, āvuso”.	“No, reverend.”
“Aññatra rūpā tathāgatoti samanupassasī”ti?	“Or do you regard the Realized One as distinct from form?”
“No hetaṃ, āvuso”.	“No, reverend.”
“Vedanāya …	“Do you regard the Realized One as in feeling …
aññatra vedanāya … pe …	or distinct from feeling …
saññāya …	as in perception …
aññatra saññāya …	or distinct from perception …
saṅkhāresu …	as in co-doings …
aññatra saṅkhārehi …	or distinct from co-doings …
viññāṇasmiṃ tathāgatoti samanupassasī”ti?	as in consciousness?”
“No hetaṃ, āvuso”.	“No, reverend.”
“Aññatra viññāṇā tathāgatoti samanupassasī”ti?	“Or do you regard the Realized One as distinct from consciousness?”
“No hetaṃ, āvuso”.	“No, reverend.”


“Taṃ kiṃ maññasi, āvuso yamaka,	“What do you think, Yamaka?
rūpaṃ … vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ tathāgatoti samanupassasī”ti?	Do you regard the Realized One as possessing form, feeling, perception, co-doings, and consciousness?”
“No hetaṃ, āvuso”.	“No, reverend.”


“Taṃ kiṃ maññasi, āvuso yamaka,	“What do you think, Yamaka?
ayaṃ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?	Do you regard the Realized One as one who is without form, feeling, perception, co-doings, and consciousness?”
“No hetaṃ, āvuso”.	“No, reverend.”
“Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne, kallaṃ nu te taṃ veyyākaraṇaṃ:	“In that case, Reverend Yamaka, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?	‘As I understand the Buddha’s teaching, a monk who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’?”


“Ahu kho me taṃ, āvuso sāriputta, pubbe aviddasuno pāpakaṃ diṭṭhigataṃ;	“Reverend Sāriputta, in my ignorance, I used to have that misconception.
idañca panāyasmato sāriputtassa dhammadesanaṃ sutvā tañceva pāpakaṃ diṭṭhigataṃ pahīnaṃ, dhammo ca me abhisamito”ti.	But now that I’ve heard The Dharma from Venerable Sāriputta I’ve given up that misconception, and I’ve comprehended The Dharma.”


“Sace taṃ, āvuso yamaka, evaṃ puccheyyuṃ:	“Reverend Yamaka, suppose they were to ask you:
‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti?	‘When their body breaks up, after death, what happens to a perfected one, who has ended the defilements?’
Evaṃ puṭṭho tvaṃ, āvuso yamaka, kinti byākareyyāsī”ti?	How would you answer?”
“Sace maṃ, āvuso, evaṃ puccheyyuṃ:	“Sir, if they were to ask this,
‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti?
Evaṃ puṭṭhohaṃ, āvuso, evaṃ byākareyyaṃ:	I’d answer like this:
‘rūpaṃ kho, āvuso, aniccaṃ.	‘Reverend, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgataṃ.	What’s suffering has ceased and ended.
Vedanā …	Feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ aniccaṃ.	consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgatan’ti.	What’s suffering has ceased and ended.’
Evaṃ puṭṭhohaṃ, āvuso, evaṃ byākareyyan”ti.	That’s how I’d answer such a question.”


“Sādhu sādhu, āvuso yamaka.	“Good, good, Reverend Yamaka!
Tena hāvuso yamaka, upamaṃ te karissāmi etasseva atthassa bhiyyoso mattāya ñāṇāya.	Well then, I shall give you a simile to make the meaning even clearer.
Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo;	Suppose there was a householder or householder’s son who was rich, with a lot of money and great wealth,
so ca ārakkhasampanno.	and a bodyguard for protection.
Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo.	Then along comes a person who wants to harm, injure, and threaten him, and take his life.
Tassa evamassa:	They’d think:
‘ayaṃ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo;	‘This householder or householder’s son is rich, with a lot of money and great wealth,
so ca ārakkhasampanno;	and a bodyguard for protection.
nāyaṃ sukaro pasayha jīvitā voropetuṃ.	It won’t be easy to take his life by force.
Yannūnāhaṃ anupakhajja jīvitā voropeyyan’ti.	Why don’t I get close to him, then take his life?’
So taṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ vadeyya:	So he goes up to that householder or householder’s son and says:
‘upaṭṭhaheyyaṃ taṃ, bhante’ti.	‘Sir, I would serve you.’
Tamenaṃ so gahapati vā gahapatiputto vā upaṭṭhāpeyya.	Then they would serve that householder or householder’s son.
So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī.	They’d get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
Tassa so gahapati vā gahapatiputto vā mittatopi naṃ saddaheyya;	The householder or householder’s son would consider them as a friend
suhajjatopi naṃ saddaheyya;	and companion,
tasmiñca vissāsaṃ āpajjeyya.	and come to trust them.
Yadā kho, āvuso, tassa purisassa evamassa:	But when that person realizes that
‘saṃvissattho kho myāyaṃ gahapati vā gahapatiputto vā’ti, atha naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeyya.	they’ve gained the trust of the householder or householder’s son, then, when they know he’s alone, they’d take his life with a sharp knife.


Taṃ kiṃ maññasi, āvuso yamaka,	What do you think, Yamaka?
yadā hi so puriso amuṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ āha:	When that person went to the householder or householder’s son and offered to
‘upaṭṭhaheyyaṃ taṃ, bhante’ti, tadāpi so vadhakova.	serve him, weren’t they a killer then,
Vadhakañca pana santaṃ na aññāsi:	though he didn’t know that
‘vadhako me’ti.	this was his killer?
Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova.	And when they got up before him and went to bed after him, being obliging, behaving nicely and speaking politely, weren’t they a killer then,
Vadhakañca pana santaṃ na aññāsi:	though he didn’t know that
‘vadhako me’ti.	this was his killer?
Yadāpi naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova.	And when, knowing he was alone, they took his life with a sharp knife, weren’t they a killer then,
Vadhakañca pana santaṃ na aññāsi:	though he didn’t know that
‘vadhako me’”ti.	this was his killer?”
“Evamāvuso”ti.	“Yes, reverend.”
“Evameva kho, āvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	“In the same way, an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
Vedanaṃ …	They regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.


So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ nappajānāti.	They don’t truly understand form—which is impermanent—as impermanent.
Aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti.	They don’t truly understand feeling …
Aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti.	perception …
Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti.	co-doings …
Aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is impermanent—as impermanent.


Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ nappajānāti.	They don’t truly understand form—which is suffering—as suffering.
Dukkhaṃ vedanaṃ …	They don’t truly understand feeling …
dukkhaṃ saññaṃ …	perception …
dukkhe saṅkhāre …	co-doings …
dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is suffering—as suffering.


Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ nappajānāti.	They don’t truly understand form—which is not-self—as not-self.
Anattaṃ vedanaṃ …	They don’t truly understand feeling …
anattaṃ saññaṃ …	perception …
anatte saṅkhāre …	co-doings …
anattaṃ viññāṇaṃ ‘anattaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is not-self—as not-self.


Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ nappajānāti.	They don’t truly understand form—which is conditioned—as conditioned.
Saṅkhataṃ vedanaṃ …	They don’t truly understand feeling …
saṅkhataṃ saññaṃ …	perception …
saṅkhate saṅkhāre …	co-doings …
saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is conditioned—as conditioned.


Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpan’ti yathābhūtaṃ nappajānāti.	They don’t truly understand form—which is a killer—as a killer.
Vadhakaṃ vedanaṃ ‘vadhakā vedanā’ti …	They don’t truly understand feeling …
vadhakaṃ saññaṃ ‘vadhakā saññā’ti …	perception …
vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṃ nappajānāti.	co-doings …
Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is a killer—as a killer.


So rūpaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti.	They’re attracted to form, grasp it, and commit to the notion that it is ‘my self’.
Vedanaṃ …	They’re attracted to feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti.	consciousness, grasp it, and commit to the notion that it is ‘my self’.
Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṃ ahitāya dukkhāya saṃvattanti.	And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering.


Sutavā ca kho, āvuso, ariyasāvako ariyānaṃ dassāvī … pe … sappurisadhamme suvinīto	An educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ; na attani rūpaṃ, na rūpasmiṃ attānaṃ.	They don’t regard form as self, self as having form, form in self, or self in form.
Na vedanaṃ …	They don’t regard feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-doings …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ attānaṃ;	consciousness as self, self as having consciousness,
na attani viññāṇaṃ, na viññāṇasmiṃ attānaṃ.	consciousness in self, or self in consciousness.


So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ pajānāti.	They truly understand form—which is impermanent—as impermanent.
Aniccaṃ vedanaṃ …	They truly understand feeling …
aniccaṃ saññaṃ …	perception …
anicce saṅkhāre …	co-doings …
aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ pajānāti.	consciousness—which is impermanent—as impermanent.


Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ pajānāti.	They truly understand form—which is suffering—as suffering.
Dukkhaṃ vedanaṃ …	They truly understand feeling …
dukkhaṃ saññaṃ …	perception …
dukkhe saṅkhāre …	co-doings …
dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ pajānāti.	consciousness—which is suffering—as suffering.


Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ pajānāti.	They truly understand form—which is not-self—as not-self.
Anattaṃ vedanaṃ …	They truly understand feeling …
anattaṃ saññaṃ …	perception …
anatte saṅkhāre …	co-doings …
anattaṃ viññāṇaṃ ‘anattā viññāṇan’ti yathābhūtaṃ pajānāti.	consciousness—which is not-self—as not-self.


Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ pajānāti.	They truly understand form—which is conditioned—as conditioned.
Saṅkhataṃ vedanaṃ …	They truly understand feeling …
saṅkhataṃ saññaṃ …	perception …
saṅkhate saṅkhāre …	co-doings …
saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ pajānāti.	consciousness—which is conditioned—as conditioned.


Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpan’ti yathābhūtaṃ pajānāti.	They truly understand form—which is a killer—as a killer.
Vadhakaṃ vedanaṃ …	They truly understand feeling …
vadhakaṃ saññaṃ …	perception …
vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṃ pajānāti.	co-doings …
Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇan’ti yathābhūtaṃ pajānāti.	consciousness—which is a killer—as a killer.


So rūpaṃ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti.	Not being attracted to form, they don’t grasp it, and commit to the notion that it is ‘my self’.
Vedanaṃ …	Not being attracted to feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti.	consciousness, they don't grasp it, and commit to the notion that it is ‘my self’.
Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṃ hitāya sukhāya saṃvattantī”ti.	And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.”
“Evametaṃ, āvuso sāriputta, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā.	“Reverend Sāriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion.
Idañca pana me āyasmato sāriputtassa dhammadesanaṃ sutvā anupādāya āsavehi cittaṃ vimuttan”ti.	And after hearing this Dharma by Venerable Sāriputta, my mind is freed from the defilements by not grasping.”

SN 22.86 Anurādha: With Anurādha


86. Anurādhasutta	86. With Anurādha
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṃ viharati.	Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut.
Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anurādhena saddhiṃ sammodiṃsu.	Then several wanderers who follow other paths went up to Venerable Anurādha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side and said to him:
“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:	“Reverend Anurādha, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways:
‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti?	After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.”


Evaṃ vutte, āyasmā anurādho te aññatitthiye paribbājake etadavoca:	When they said this, Venerable Anurādha said to those wanderers:
“yo so āvuso tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:	“Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti.	After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.”
Evaṃ vutte, aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ:	When he said this, the wanderers said to him:
“so cāyaṃ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti.	“This monk must be junior, recently gone forth, or else a foolish, incompetent senior monk.”
Atha kho aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.	Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers got up from their seats and left.


Atha kho āyasmato anurādhassa acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:	Soon after they had left, Anurādha thought:
“sace kho maṃ te aññatitthiyā paribbājakā uttariṃ pañhaṃ puccheyyuṃ.	“If those wanderers were to inquire further,
Kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?	how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuke and criticism?”


Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho āyasmā anurādho bhagavantaṃ etadavoca:	Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him all that had happened.
“idhāhaṃ, bhante, bhagavato avidūre araññakuṭikāyaṃ viharāmi.
Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṃ tenupasaṅkamiṃsu … pe … maṃ etadavocuṃ:
‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti—
hoti tathāgato paraṃ maraṇāti vā, na hoti …
hoti ca na ca hoti, neva hoti na na hoti tathāgato paraṃ maraṇāti vā’”ti?




“Taṃ kiṃ maññasi, anurādha,	“What do you think, Anurādha?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …	“Impermanent, sir.” …
tasmātiha … pe …	“So you should truly see …
evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānāti”.	They understand: ‘… there is no return to any state of existence.’


“Taṃ kiṃ maññasi, anurādha,	What do you think, Anurādha?
rūpaṃ tathāgatoti samanupassasī”ti?	Do you regard the Realized One as form?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanaṃ …	“Do you regard the Realized One as feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ tathāgatoti samanupassasī”ti?	consciousness?”
“No hetaṃ, bhante”.	“No, sir.”


“Taṃ kiṃ maññasi, anurādha,	“What do you think, Anurādha?
rūpasmiṃ tathāgatoti samanupassasī”ti?	Do you regard the Realized One as in form?”
“No hetaṃ, bhante”.	“No, sir.”
“Aññatra rūpā tathāgatoti samanupassasī”ti?	“Or do you regard the Realized One as distinct from form?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanāya … pe …	“Do you regard the Realized One as in feeling …
aññatra vedanāya … pe …	or distinct from feeling …
saññāya …	as in perception …
aññatra saññāya …	or distinct from perception …
saṅkhāresu …	as in co-doings …
aññatra saṅkhārehi …	or distinct from co-doings …
viññāṇasmiṃ …	as in consciousness …
aññatra viññāṇā tathāgatoti samanupassasī”ti?	or as distinct from consciousness?”
“No hetaṃ, bhante”.	“No, sir.”


“Taṃ kiṃ maññasi, anurādha,	“What do you think, Anurādha?
rūpaṃ … vedanā … saññā … saṅkhārā … viññāṇaṃ tathāgatoti samanupassasī”ti?	Do you regard the Realized One as possessing form, feeling, perception, co-doings, and consciousness?”
“No hetaṃ, bhante”.	“No, sir.”


“Taṃ kiṃ maññasi, anurādha,	“What do you think, Anurādha?
ayaṃ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?	Do you regard the Realized One as one who is without form, feeling, perception, co-doings, and consciousness?”
“No hetaṃ, bhante”.	“No, sir.”


“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṃ nu te taṃ veyyākaraṇaṃ:	“In that case, Anurādha, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare:
‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti—	‘Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
hoti tathāgato paraṃ maraṇāti vā … na hoti … hoti ca na ca hoti … neva hoti na na hoti tathāgato paraṃ maraṇāti vā’”ti?	After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist’?”
“No hetaṃ, bhante”.	“No, sir.”


“Sādhu sādhu, anurādha.	“Good, good, Anurādha!
Pubbe cāhaṃ, anurādha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodhan”ti.	In the past, as today, I describe suffering and the cessation of suffering.”

SN 22.87 Vakkali: With Vakkali


87. Vakkalisutta	87. With Vakkali
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno.	Now at that time Venerable Vakkali was staying in a potter’s shed, and he was sick, suffering, gravely ill.
Atha kho āyasmā vakkali upaṭṭhāke āmantesi:	Then he addressed his carers:
“etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha:	“Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti.	‘Sir, the monk Vakkali is sick, suffering, and gravely ill. He bows with his head to your feet.’
Evañca vadetha:	And then say:
‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’”ti.	‘Sir, please go to the monk Vakkali out of compassion.’”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	“Yes, reverend,” those monks replied. They did as he asked.
“vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati;
evañca pana vadeti:
‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.


Atha kho bhagavā nivāsetvā pattacīvaramādāya yenāyasmā vakkali tenupasaṅkami.	Then the Buddha robed up and, taking his bowl and robes, went to Venerable Vakkali.
Addasā kho āyasmā vakkali bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi.	Venerable Vakkali saw the Buddha coming off in the distance and tried to rise on his cot.
Atha kho bhagavā āyasmantaṃ vakkaliṃ etadavoca:	Then the Buddha said to him:
“alaṃ, vakkali, mā tvaṃ mañcake samadhosi.	“It’s all right, Vakkali, don’t get up.
Santimāni āsanāni paññattāni; tatthāhaṃ nisīdissāmī”ti.	There are some seats spread out, I will sit there.”
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ vakkaliṃ etadavoca:	He sat on the seat spread out and said to Vakkali:
“kacci te, vakkali, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?	“Vakkali, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.	“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading; its growing is apparent, not its fading.”
“Kacci te, vakkali, na kiñci kukkuccaṃ, na koci vippaṭisāro”ti?	“I hope you don’t have any remorse or regret?”
“Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro”ti.	“Indeed, sir, I have no little remorse and regret.”
“Kacci pana taṃ, vakkali, attā sīlato na upavadatī”ti?	“I hope you have no reason to blame yourself when it comes to ethical conduct?”
“Na kho maṃ, bhante, attā sīlato upavadatī”ti.	“No sir, I have no reason to blame myself when it comes to ethical conduct.”
“No ce kira taṃ, vakkali, attā sīlato upavadati; atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti?	“In that case, Vakkali, why do you have remorse and regret?”
“Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṃ tāvatikā balamattā, yāvatāhaṃ bhagavantaṃ dassanāya upasaṅkameyyan”ti.	“For a long time I’ve wanted to go and see the Buddha, but I was physically too weak.”


“Alaṃ, vakkali, kiṃ te iminā pūtikāyena diṭṭhena?	“Enough, Vakkali! Why would you want to see this rotten body?
Yo kho, vakkali, dhammaṃ passati so maṃ passati;	One who sees The Dharma sees me.
yo maṃ passati so dhammaṃ passati.	One who sees me sees The Dharma.
Dhammañhi, vakkali, passanto maṃ passati;	Seeing The Dharma, you see me.
maṃ passanto dhammaṃ passati.	Seeing me, you see The Dharma.


Taṃ kiṃ maññasi, vakkali,	What do you think, Vakkali?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …	“Impermanent, sir.” …
eso me attāti?
“No hetaṃ, bhante”.
“Tasmātiha … pe …	“So you should truly see …
evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”


Atha kho bhagavā āyasmantaṃ vakkaliṃ iminā ovādena ovaditvā uṭṭhāyāsanā yena gijjhakūṭo pabbato tena pakkāmi.	And then, after giving Venerable Vakkali this advice, the Buddha got up from his seat and went to the Vulture’s Peak Mountain.
Atha kho āyasmā vakkali acirapakkantassa bhagavato upaṭṭhāke āmantesi:	Then Venerable Vakkali addressed his carers:
“etha maṃ, āvuso, mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamatha.	“Come on, reverends, lift my cot and take me to the Black Rock on the slopes of Isigili.
Kathañhi nāma mādiso antaraghare kālaṃ kattabbaṃ maññeyyā”ti?	It’s unthinkable for one like me to die in an inhabited area!”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamiṃsu.	“Yes, reverend,” replied those monks, and did as he asked.
Atha kho bhagavā tañca rattiṃ tañca divāvasesaṃ gijjhakūṭe pabbate vihāsi.	Meanwhile, the Buddha spent the rest of that night and day on Vulture’s Peak Mountain.
Atha kho dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu … pe … ekamantaṃ aṭṭhaṃsu.	Then, late at night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca:	One deity said to him:
“vakkali, bhante, bhikkhu vimokkhāya cetetī”ti.	“Sir, the monk Vakkali is intent on liberation!”
Aparā devatā bhagavantaṃ etadavoca:	And another deity said to him:
“so hi nūna, bhante, suvimutto vimuccissatī”ti.	“He’ll definitely be well-freed!”
Idamavocuṃ tā devatāyo.	This is what those deities said.
Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.	Then they bowed and respectfully circled the Buddha, keeping him on their right side, before vanishing right there.


Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:	Then, when the night had passed, the Buddha addressed the monks:
“etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaṅkamatha; upasaṅkamitvā vakkaliṃ bhikkhuṃ evaṃ vadetha:	“Come, monks, go to the monk Vakkali and tell him:


‘Suṇāvuso tvaṃ, vakkali, bhagavato vacanaṃ dvinnañca devatānaṃ.	‘Vakkali, hear the word of the Buddha and two deities.
Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca—	Late last night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side. One deity said to him:
vakkali, bhante, bhikkhu vimokkhāya cetetīti.	“Sir, the monk Vakkali is intent on liberation!”
Aparā devatā bhagavantaṃ etadavoca—	And another deity said to him:
so hi nūna, bhante, suvimutto vimuccissatīti.	“He’ll definitely be well-freed!”
Bhagavā ca taṃ, āvuso vakkali, evamāha—	And the Buddha said:
mā bhāyi, vakkali;	“Do not fear, Vakkali,
mā bhāyi, vakkali.	do not fear!
Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’”ti.	Your death will not be a bad one; your passing will not be a bad one.”’”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā yenāyasmā vakkali tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ vakkaliṃ etadavocuṃ:	“Yes, sir,” those monks replied. They went to Vakkali and said to him:
“suṇāvuso vakkali, bhagavato vacanaṃ dvinnañca devatānan”ti.	“Vakkali, hear the word of the Buddha and two deities.”


Atha kho āyasmā vakkali upaṭṭhāke āmantesi:	Then Vakkali addressed his carers:
“etha maṃ, āvuso, mañcakā oropetha.	“Please, reverends, help me off my cot.
Kathañhi nāma mādiso ucce āsane nisīditvā tassa bhagavato sāsanaṃ sotabbaṃ maññeyyā”ti.	It’s unthinkable for one like me to listen to the Buddha’s instructions sitting on a high seat.”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakā oropesuṃ.	“Yes, reverend,” replied those monks, and helped him off his cot.
“Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā … pe … ekamantaṃ aṭṭhaṃsu.	They repeated what the Buddha had said. Then Vakkali said:
Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca:
‘vakkali, bhante, bhikkhu vimokkhāya cetetī’ti.
Aparā devatā bhagavantaṃ etadavoca:
‘so hi nūna, bhante, suvimutto vimuccissatī’ti.
Bhagavā ca taṃ, āvuso vakkali, evamāha:
‘mā bhāyi, vakkali;
mā bhāyi, vakkali.
Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’”ti.
“Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha:	“Well then, reverends, in my name bow with your head to the Buddha’s feet. Say to him:
‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno.	‘Sir, the monk Vakkali is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti.	He bows with his head to your feet.’
Evañca vadetha:	And then say:
‘rūpaṃ aniccaṃ.	‘Form is impermanent.
Tāhaṃ, bhante, na kaṅkhāmi.	I have no doubt of that.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.	I’m certain that what is impermanent is suffering.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.	And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.
Vedanā aniccā.	Feeling is impermanent …
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.
Saññā …	Perception is impermanent …
saṅkhārā aniccā.	co-doings are impermanent …
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.
Viññāṇaṃ aniccaṃ.	Consciousness is impermanent.
Tāhaṃ, bhante, na kaṅkhāmi.	I have no doubt of that.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.	I’m certain that what is impermanent is suffering.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’”ti.	And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.’”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā pakkamiṃsu.	“Yes, reverend,” those monks replied, and left.
Atha kho āyasmā vakkali acirapakkantesu tesu bhikkhūsu satthaṃ āharesi.	And then, not long after those monks had left, Venerable Vakkali slit his wrists.


Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then those senior monks went up to the Buddha and told him Vakkali’s message.
“vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno;
so bhagavato pāde sirasā vandati;
evañca vadeti:
‘rūpaṃ aniccaṃ.
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.
Vedanā …
saññā …
saṅkhārā …
viññāṇaṃ aniccaṃ.
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’”ti.


Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“āyāma, bhikkhave, yena isigilipassaṃ kāḷasilā tenupasaṅkamissāma;	“Come, monks, let’s go to the Black Rock on the slopes of Isigili,
yattha vakkalinā kulaputtena satthamāharitan”ti.	where Vakkali, the son of a good family, slit his wrists.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena isigilipassaṃ kāḷasilā tenupasaṅkami.	Then the Buddha together with several monks went to the Black Rock on the slopes of Isigili.
Addasā kho bhagavā āyasmantaṃ vakkaliṃ dūratova mañcake vivattakkhandhaṃ semānaṃ.	The Buddha saw Vakkali off in the distance lying on his cot, having cast off the aggregates.


Tena kho pana samayena dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ disaṃ, gacchati adho disaṃ, gacchati anudisaṃ.	Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“passatha no tumhe, bhikkhave, etaṃ dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ … pe … gacchati anudisan”ti.	“monks, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?”
“Evaṃ, bhante”.	“Yes, sir.”
“Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṃ samanvesati:	“That’s Māra the Wicked searching for Vakkali’s consciousness, wondering:
‘kattha vakkalissa kulaputtassa viññāṇaṃ patiṭṭhitan’ti?	‘Where is Vakkali’s consciousness established?’
Appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto”ti.	But since his consciousness is not established, Vakkali is nirvana'd.”

SN 22.88 Assaji: With Assaji


88. Assajisutta	88. With Assaji
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno.	Now at that time Venerable Assaji was staying in a monastery built by a Kassapa, and he was sick, suffering, gravely ill.
Atha kho āyasmā assaji upaṭṭhāke āmantesi:	Then he addressed his carers:
“etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha:	“Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘assaji, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno.	‘Sir, the monk Assaji is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti.	He bows with his head to your feet.’
Evañca vadetha:	And then say:
‘sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’”ti.	‘Sir, please go to the monk Assaji out of compassion.’”
“Evamāvuso”ti kho te bhikkhū āyasmato assajissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	“Yes, reverend,” those monks replied. They did as he asked.
“assaji, bhante, bhikkhu ābādhiko … pe …
sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.


Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā assaji tenupasaṅkami.	Then in the late afternoon, the Buddha came out of retreat and went to Venerable Assaji.
Addasā kho āyasmā assaji bhagavantaṃ dūratova āgacchantaṃ.	Venerable Assaji saw the Buddha coming off in the distance,
Disvāna mañcake samadhosi.	and tried to rise on his cot.
Atha kho bhagavā āyasmantaṃ assajiṃ etadavoca:	Then the Buddha said to him:
“alaṃ, assaji, mā tvaṃ mañcake samadhosi.	“It’s all right, Assaji, don’t get up.
Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti.	There are some seats spread out by others, I will sit there.”
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ assajiṃ etadavoca:	He sat on the seat spread out and said to Assaji:
“kacci te, assaji, khamanīyaṃ, kacci yāpanīyaṃ … pe … paṭikkamosānaṃ paññāyati no abhikkamo”ti?	“Assaji, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”


“Na me, bhante, khamanīyaṃ … pe … abhikkamosānaṃ paññāyati no paṭikkamo”ti.	“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading, its growing is evident, not its fading.”
“Kacci te, assaji, na kiñci kukkuccaṃ na koci vippaṭisāro”ti?	“I hope you don’t have any remorse or regret?”
“Taggha me, bhante, anappakaṃ kukkuccaṃ anappako vippaṭisāro”ti.	“Indeed, sir, I have no little remorse and regret.”
“Kacci pana taṃ, assaji, attā sīlato na upavadatī”ti?	“I hope you have no reason to blame yourself when it comes to ethical conduct?”
“Na kho maṃ, bhante, attā sīlato upavadatī”ti.	“No sir, I have no reason to blame myself when it comes to ethical conduct.”
“No ce kira taṃ, assaji, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti?	“In that case, Assaji, why do you have remorse and regret?”
“Pubbe khvāhaṃ, bhante, gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṃ samādhiṃ nappaṭilabhāmi.	“Sir, before my time of illness I meditated having completely stilled the physical process. But now I can’t get undistractible-lucidity.
Tassa mayhaṃ, bhante, taṃ samādhiṃ appaṭilabhato evaṃ hoti:	Since I can’t get undistractible-lucidity, I think:
‘no cassāhaṃ parihāyāmī’”ti.	‘May I not decline!’”
“Ye te, assaji, samaṇabrāhmaṇā samādhisārakā samādhisāmaññā tesaṃ taṃ samādhiṃ appaṭilabhataṃ evaṃ hoti:	“Assaji, there are ascetics and brahmins for whom samādhi is the essence, equating undistractible-lucidity with the ascetic life. They think:
‘no cassu mayaṃ parihāyāmā’ti.	‘May we not decline!’


Taṃ kiṃ maññasi, assaji,	What do you think, Assaji?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …	“Impermanent, sir.” …
viññāṇaṃ … pe …	“Is consciousness permanent or impermanent?” …
“tasmātiha … pe …	“So you should truly see …
evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānātīti.	They understand: ‘… there is no return to any state of existence.’
So sukhañce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti.	If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.
Dukkhañce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti.	If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.
Adukkhamasukhañce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti … pe … ‘anabhinanditā’ti pajānāti.	If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.
So sukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati;	If they feel a pleasant feeling, they feel it detached.
dukkhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati;	If they feel a painful feeling, they feel it detached.
adukkhamasukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.	If they feel a neutral feeling, they feel it detached.
So kāyapariyantikañce vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikañce vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.	Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.	They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’


Seyyathāpi, assaji, telañca paṭicca, vaṭṭiñca paṭicca, telappadīpo jhāyeyya;	Suppose an oil lamp depended on oil and a wick to burn.
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya.	As the oil and the wick are used up, it would be nirvana'd due to lack of fuel.
Evameva kho, assaji, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.	In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.	They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’”

SN 22.89 Khemaka: With Khemaka


89. Khemakasutta	89. With Khemaka
Ekaṃ samayaṃ sambahulā therā bhikkhū kosambiyaṃ viharanti ghositārāme.	At one time several senior monks were staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno.	Now at that time Venerable Khemaka was staying in the Jujube Tree Monastery, and he was sick, suffering, gravely ill.
Atha kho therā bhikkhū sāyanhasamayaṃ paṭisallānā vuṭṭhitā āyasmantaṃ dāsakaṃ āmantesuṃ:	In the late afternoon those senior monks came out of retreat and addressed Venerable Dāsaka:
“ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:	“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—	‘Reverend Khemaka, the seniors
kacci te, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’”ti?	hope you’re keeping well; they hope you’re alright. They hope that your pain is fading, not growing, that its fading is evident, not its growing.’”
“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca:	“Yes, reverends,” replied Dāsaka. He went to Khemaka and said to him:
“therā taṃ, āvuso khemaka, evamāhaṃsu:	“Reverend Khemaka, the seniors
‘kacci te, āvuso, khamanīyaṃ … pe … no abhikkamo’”ti?	hope you’re keeping well; they hope you’re alright. They hope that your pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, āvuso, khamanīyaṃ na yāpanīyaṃ … pe … abhikkamosānaṃ paññāyati no paṭikkamo”ti.	“Reverend, I’m not keeping well, I’m not alright. My pain is terrible and growing, not fading; its growing is evident, not its fading.”


Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:	Then Dāsaka went to those seniors and told them what had happened. They said:
“khemako, āvuso, bhikkhu evamāha:
‘na me, āvuso, khamanīyaṃ … pe … abhikkamosānaṃ paññāyati no paṭikkamo’”ti.
“Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:	“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—	‘Reverend Khemaka, the seniors say that
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—	these five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī’”ti?	Do you regard anything among these five grasping aggregates as self or as belonging to self?’”


“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā … pe …	“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
therā taṃ, āvuso khemaka, evamāhaṃsu:
“pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī”ti?
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—	“These five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.	the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī”ti.	I do not regard anything among these five grasping aggregates as self or as belonging to self.”


Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:	Then Dāsaka went to those seniors and told them what had happened. They said:
“khemako, āvuso, bhikkhu evamāha:
‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī’”ti.
“Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:	“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—	‘Reverend Khemaka, the seniors say that
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—	these five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.	the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati.	If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self,
Tenahāyasmā khemako arahaṃ khīṇāsavo’”ti.	then he is a perfected one, with defilements ended.’”


“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako … pe …	“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
therā taṃ, āvuso khemaka, evamāhaṃsu:
“pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho;
no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati, tenahāyasmā khemako arahaṃ khīṇāsavo”ti.
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—	“These five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.	the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi, na camhi arahaṃ khīṇāsavo;	I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended.
api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.	For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.”


Atha kho āyasmā dāsako yena therā bhikkhū … pe …	Then Dāsaka went to those seniors and told them what had happened. They said:
there bhikkhū etadavoca:
“khemako, āvuso, bhikkhu evamāha—
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi, na camhi arahaṃ khīṇāsavo;
api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.


“Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:	“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—	‘Reverend Khemaka, the seniors ask,
yametaṃ, āvuso khemaka, asmīti vadesi, kimetaṃ asmīti vadesi?	when you say ‘I am’, what is it that you’re talking about?
Rūpaṃ asmīti vadesi, aññatra rūpā asmīti vadesi,	Is it form or apart from form?
vedanaṃ …	Is it feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ asmīti vadesi, aññatra viññāṇā asmīti vadesi.	consciousness, or apart from consciousness?
Yametaṃ, āvuso khemaka, asmīti vadesi. Kimetaṃ asmīti vadesī’”ti?	When you say ‘I am’, what is it that you’re talking about?”


“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca—	“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
therā taṃ, āvuso khemaka, evamāhaṃsu:
“yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi?
Rūpaṃ ‘asmī’ti vadesi aññatra rūpā ‘asmī’ti vadesi?
Vedanaṃ …
saññaṃ …
saṅkhāre …
viññāṇaṃ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi?
Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesī”ti?
“Alaṃ, āvuso dāsaka, kiṃ imāya sandhāvanikāya.	“Enough, Reverend Dāsaka! What’s the point in running back and forth?
Āharāvuso, daṇḍaṃ;	Bring my staff,
ahameva yena therā bhikkhū tenupasaṅkamissāmī”ti.	I’ll go to see the senior monks myself.”


Atha kho āyasmā khemako daṇḍamolubbha yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā therehi bhikkhūhi saddhiṃ sammodi.	Then Venerable Khemaka, leaning on a staff, went to those senior monks and exchanged greetings with them.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ khemakaṃ therā bhikkhū etadavocuṃ:	When the greetings and polite conversation were over, he sat down to one side. They said to him:
“yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi?	“Reverend Khemaka, when you say ‘I am’, what is it that you’re talking about?
Rūpaṃ ‘asmī’ti vadesi, aññatra rūpā ‘asmī’ti vadesi?	Is it form or apart from form?
Vedanaṃ …	Is it feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi?	consciousness, or apart from consciousness?
Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesī”ti?	When you say ‘I am’, what is it that you’re talking about?”
“Na khvāhaṃ, āvuso, rūpaṃ ‘asmī’ti vadāmi; napi aññatra rūpā ‘asmī’ti vadāmi.	“Reverends, I don’t say ‘I am’ with reference to form, or apart from form.
Na vedanaṃ …	I don’t say ‘I am’ with reference to feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-doings …
na viññāṇaṃ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi.	consciousness, or apart from consciousness.
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi.	For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.


Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho.	It’s like the scent of a blue water lily, or a pink or white lotus.
Yo nu kho evaṃ vadeyya: ‘pattassa gandho’ti vā ‘vaṇṇassa gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā”ti?	Would it be right to say that the scent belongs to the petals or the stalk or the pistil?”
“No hetaṃ, āvuso”.	“No, reverend.”
“Yathā kathaṃ, panāvuso, sammā byākaramāno byākareyyā”ti?	“Then, reverends, how should it be said?”
“‘Pupphassa gandho’ti kho, āvuso, sammā byākaramāno byākareyyā”ti.	“It would be right to say that the scent belongs to the flower.”
“Evameva khvāhaṃ, āvuso, na rūpaṃ ‘asmī’ti vadāmi, napi aññatra rūpā ‘asmī’ti vadāmi.	“In the same way, reverends, I don’t say ‘I am’ with reference to form, or apart from form.
Na vedanaṃ …	I don’t say ‘I am’ with reference to feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-doings …
na viññāṇaṃ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi.	consciousness, or apart from consciousness.
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi.	For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.


Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti: ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato.	Although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated.
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati—	After some time they meditate observing rise and fall in the five grasping aggregates.
iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …	Such is feeling …
iti saññā …	Such is perception …
iti saṅkhārā …	Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchati.	As they do so, that lingering residue is eradicated.


Seyyathāpi, āvuso, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ. Tamenaṃ sāmikā rajakassa anupadajjuṃ.	Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer.
Tamenaṃ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti.	The launderer kneads it thoroughly with salt, lye, and cow dung, and rinses it in clear water.
Kiñcāpi taṃ hoti vatthaṃ parisuddhaṃ pariyodātaṃ, atha khvassa hoti yeva anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato.	Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated.
Tamenaṃ rajako sāmikānaṃ deti. Tamenaṃ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti.	The launderer returns it to its owners, who store it in a chest permeated with scent.
Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṃ gacchati.	And that lingering scent would be eradicated.
Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato.	In the same way, although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated.
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati.	After some time they meditate observing rise and fall in the five grasping aggregates.
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …	Such is feeling …
iti saññā …	Such is perception …
iti saṅkhārā …	Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchatī”ti.	As they do so, that lingering residue is eradicated.”


Evaṃ vutte, therā bhikkhū āyasmantaṃ khemakaṃ etadavocuṃ:	When he said this, the senior monks said to Venerable Khemaka:
“na kho mayaṃ āyasmantaṃ khemakaṃ vihesāpekhā pucchimha, api cāyasmā khemako pahosi tassa bhagavato sāsanaṃ vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ.	“We didn’t want to trouble Venerable Khemaka with our questions. But you’re capable of explaining, teaching, advocating, establishing, disclosing, analyzing, and clarifying the Buddha’s instructions in detail.
Tayidaṃ āyasmatā khemakena tassa bhagavato sāsanaṃ vitthārena ācikkhitaṃ desitaṃ paññāpitaṃ paṭṭhapitaṃ vivaritaṃ vibhajitaṃ uttānīkatan”ti.	And that’s just what you’ve done.”


Idamavoca āyasmā khemako.	That’s what Venerable Khemaka said.
Attamanā therā bhikkhū āyasmato khemakassa bhāsitaṃ abhinanduṃ.	Satisfied, the senior monks were happy with what Venerable Khemaka said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ therānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu, āyasmato khemakassa cāti.	And while this discourse was being spoken, the minds of sixty senior monks and of Venerable Khemaka were freed from defilements by not grasping.

SN 22.90 Channa: With Channa


90. Channasutta	90. With Channa
Ekaṃ samayaṃ sambahulā therā bhikkhū bārāṇasiyaṃ viharanti isipatane migadāye.	At one time several senior monks were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā channo sāyanhasamayaṃ paṭisallānā vuṭṭhito avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā there bhikkhū etadavoca:	Then in the late afternoon, Venerable Channa came out of retreat. Taking a key, he went from dwelling to dwelling, going up to the senior monks and saying:
“ovadantu maṃ āyasmanto therā, anusāsantu maṃ āyasmanto therā, karontu me āyasmanto therā dhammiṃ kathaṃ, yathāhaṃ dhammaṃ passeyyan”ti.	“May the venerable senior monks advise me and instruct me! May they give me a Dhamma talk so that I can see The Dharma!”


Evaṃ vutte, therā bhikkhū āyasmantaṃ channaṃ etadavocuṃ:	When he said this, the senior monks said to Venerable Channa:
“rūpaṃ kho, āvuso channa, aniccaṃ;	“Reverend Channa, form,
vedanā aniccā;	feeling,
saññā aniccā;	perception,
saṅkhārā aniccā;	co-doings,
viññāṇaṃ aniccaṃ.	and consciousness are impermanent.
Rūpaṃ anattā;	Form,
vedanā …	feeling,
saññā …	perception,
saṅkhārā …	co-doings,
viññāṇaṃ anattā.	and consciousness are not-self.
Sabbe saṅkhārā aniccā;	All conditions are impermanent.
sabbe dhammā anattā”ti.	All things are not-self.”


Atha kho āyasmato channassa etadahosi:	Then Venerable Channa thought:
“mayhampi kho etaṃ evaṃ hoti:	“I too think in this way. …
‘rūpaṃ aniccaṃ, vedanā …
saññā …
saṅkhārā …
viññāṇaṃ aniccaṃ;
rūpaṃ anattā, vedanā …
saññā …
saṅkhārā …
viññāṇaṃ anattā.
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.	And yet my mind isn’t eager, confident, settled, and decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.
Paritassanā upādānaṃ uppajjati;	Anxiety and grasping arise.
paccudāvattati mānasaṃ:	And the mind reverts to thinking:
‘atha ko carahi me attā’ti?	‘So then who exactly is my self?’
Na kho panevaṃ dhammaṃ passato hoti.	But that doesn’t happen for someone who sees The Dharma.
Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyan”ti.	Who can teach me the Dhamma so that I can see The Dharma?”


Atha kho āyasmato channassa etadahosi:	Then Venerable Channa thought:
“ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositārāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ;	“The Venerable Ānanda is staying near Kosambi, in Ghosita’s Monastery. He’s praised by the Buddha and esteemed by his sensible spiritual companions. He’s quite capable of teaching me the Dhamma so that I can see The Dharma.
atthi ca me āyasmante ānande tāvatikā vissaṭṭhi.	Since I have so much trust in Venerable Ānanda,
Yannūnāhaṃ yenāyasmā ānando tenupasaṅkameyyan”ti.	why don’t I go to see him?”
Atha kho āyasmā channo senāsanaṃ saṃsāmetvā pattacīvaramādāya yena kosambī ghositārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi … pe … ekamantaṃ nisinno kho āyasmā channo āyasmantaṃ ānandaṃ etadavoca:	Then Channa set his lodgings in order and, taking his bowl and robe, set out for Kosambi. He went to see Ānanda in Ghosita’s Monastery, exchanged greetings with him, and told him what had happened. Then he said:




Tassa mayhaṃ, āvuso, etadahosi:
‘ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositārāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ.
Atthi ca me āyasmante ānande tāvatikā vissaṭṭhi.
Yannūnāhaṃ yenāyasmā ānando tenupasaṅkameyyan’ti.
Ovadatu maṃ, āyasmā ānando;	“May Venerable Ānanda advise me and instruct me! May he give me a Dhamma talk so that I can see The Dharma!”
anusāsatu maṃ, āyasmā ānando;
karotu me, āyasmā ānando dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyyan”ti.


“Ettakenapi mayaṃ āyasmato channassa attamanā api nāma taṃ āyasmā channo āvi akāsi khīlaṃ chindi.	“I’m already delighted with Venerable Channa. Hopefully you’ve opened yourself up and cut through your emotional barrenness.
Odahāvuso channa, sotaṃ;	Listen well, Channa.
bhabbosi dhammaṃ viññātun”ti.	You are capable of understanding The Dharma.”
Atha kho āyasmato channassa tāvatakeneva uḷāraṃ pītipāmojjaṃ uppajji:	Then right away Channa was filled with lofty rapture and joy:
“bhabbo kirasmi dhammaṃ viññātun”ti.	“It seems I’m capable of understanding The Dharma!”


“Sammukhā metaṃ, āvuso channa, bhagavato sutaṃ, sammukhā paṭiggahitaṃ kaccānagottaṃ bhikkhuṃ ovadantassa—	“Reverend Channa, I heard and learned in the presence of the Buddha his advice to the monk Kaccānagotta:
dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena atthitañceva natthitañca.	‘Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hoti.	But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world.
Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā, sā na hoti.	And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena	The world is for the most part shackled to attraction, grasping, and insisting.
taṃ cāyaṃ upayupādānaṃ cetaso adhiṭṭhānābhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti.	But if—when it comes to this attraction, grasping, mental dedication, insistence, and underlying tendency—you don’t get atracted, grasp, and commit to the notion “my self”,
Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatīti na kaṅkhati na vicikicchati.	you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing.
Aparappaccayā ñāṇamevassa ettha hoti.	Your knowledge about this is independent of others.
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.	This is how right view is defined.
Sabbamatthīti kho, kaccāna, ayameko anto.	“All exists”: this is one extreme.
Sabbaṃ natthīti ayaṃ dutiyo anto.	“All doesn’t exist”: this is the second extreme.
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti—	Avoiding these two extremes, the Realized One teaches by the middle way:
avijjāpaccayā saṅkhārā;	“Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …	co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho … pe …	When ignorance fades away and ceases with nothing left over, co-doings cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”’”


“Evametaṃ, āvuso ānanda, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā.	“Reverend Ānanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion.
Idañca pana me āyasmato ānandassa dhammadesanaṃ sutvā dhammo abhisamito”ti.	And now that I’ve heard this Dharma from Venerable Ānanda, I’ve comprehended The Dharma.”

SN 22.91 Rāhula: Rāhula


91. Rāhulasutta	91. Rāhula
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:	Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?	“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”


“Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	One truly sees any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā … pe …	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.	That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”

SN 22.92 Dutiyarāhula: Rāhula (2nd)


92. Dutiyarāhulasutta	92. Rāhula (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:	Seated to one side, Rāhula said to the Buddha:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttan”ti?	“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”


“Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā … pe … yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.	“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
Yā kāci vedanā …	One truly sees any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.	When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttan”ti.	That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”







Saṃyutta Nikāya 22	Linked Discourses 22

SN 22 vagga 10 Puppha: Flowers


10. Pupphavagga	10. Flowers

SN 22.93 Nadī: A River


93. Nadīsutta	93. A River
Sāvatthinidānaṃ.	At Sāvatthī.
“Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu kāsā cepi jātā assu, te naṃ ajjholambeyyuṃ; kusā cepi jātā assu, te naṃ ajjholambeyyuṃ; pabbajā cepi jātā assu, te naṃ ajjholambeyyuṃ; bīraṇā cepi jātā assu, te naṃ ajjholambeyyuṃ; rukkhā cepi jātā assu, te naṃ ajjholambeyyuṃ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya.	“Suppose, monks, there was a mountain river that flowed swiftly, going far, carrying all before it. If wild sugarcane, kusa grass, reeds, vetiver, or trees grew on either bank, they’d overhang the river. And if a person who was being swept along by the current grabbed the wild sugarcane, kusa grass, reeds, vetiver, or trees, it’d break off, and they’d come to ruin because of that.
Evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	In the same way, an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
Tassa taṃ rūpaṃ palujjati.	But their form breaks off,
So tatonidānaṃ anayabyasanaṃ āpajjati.	and they come to ruin because of that.
Vedanaṃ …	They regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tassa taṃ viññāṇaṃ palujjati.	But their consciousness breaks off,
So tatonidānaṃ anayabyasanaṃ āpajjati.	and they come to ruin because of that.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.” …
… pe …
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Tasmātiha … pe …	“So you should truly see …
evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.94 Puppha: Flowers


94. Pupphasutta	94. Flowers
Sāvatthinidānaṃ.	At Sāvatthī.
“Nāhaṃ, bhikkhave, lokena vivadāmi, lokova mayā vivadati.	“monks, I don’t argue with the world; it’s the world that argues with me.
Na, bhikkhave, dhammavādī kenaci lokasmiṃ vivadati.	When your speech is in line with The Dharma you don’t argue with anyone in the world.
Yaṃ, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘natthī’ti vadāmi.	What the astute agree on as not existing, I too say does not exist.
Yaṃ, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘atthī’ti vadāmi.	What the astute agree on as existing, I too say exists.


Kiñca, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘natthī’ti vadāmi?	And what do the astute agree on as not existing, which I too say does not exist?
Rūpaṃ, bhikkhave, niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi.	Form that is permanent, everlasting, eternal, and imperishable.
Vedanā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi.	Consciousness that is permanent, everlasting, eternal, and imperishable.
Idaṃ kho, bhikkhave, natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi.	This is what the astute agree on as not existing, which I too say does not exist.


Kiñca, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘atthī’ti vadāmi?	And what do the astute agree on as existing, which I too say exists?
Rūpaṃ, bhikkhave, aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi.	Form that is impermanent, suffering, and perishable.
Vedanā aniccā … pe …	Feeling … Perception … co-doings …
viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi.	Consciousness that is impermanent, suffering, and perishable.
Idaṃ kho, bhikkhave, atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi.	This is what the astute agree on as existing, which I too say exists.


Atthi, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti;	There is a temporal phenomenon in the world that the Realized One understands and comprehends.
abhisambujjhitvā abhisametvā taṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.	Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.


Kiñca, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti?	And what is that temporal phenomenon in the world?
Rūpaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti.	Form is a temporal phenomenon in the world that the Realized One understands and comprehends.
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.	Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.


Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi.	This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?
Vedanā, bhikkhave, loke lokadhammo … pe …	Feeling …
saññā, bhikkhave …	Perception …
saṅkhārā, bhikkhave …	co-doings …
viññāṇaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti.	Consciousness is a temporal phenomenon in the world that the Realized One understands and comprehends.
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.	Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.


Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi.	This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?


Seyyathāpi, bhikkhave, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma ṭhāti anupalittaṃ udakena;	Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it.
evameva kho, bhikkhave, tathāgato loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharati anupalitto lokenā”ti.	In the same way, though I was born and grew up in the world, I live having mastered the world, and the world does not cling to me.”

SN 22.95 Pheṇapiṇḍūpama: A Lump of Foam


95. Pheṇapiṇḍūpamasutta	95. A Lump of Foam
Ekaṃ samayaṃ bhagavā ayujjhāyaṃ viharati gaṅgāya nadiyā tīre.	At one time the Buddha was staying near Ayojjhā on the bank of the Ganges river.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:


“Seyyathāpi, bhikkhave, ayaṃ gaṅgā nadī mahantaṃ pheṇapiṇḍaṃ āvaheyya. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro?	“monks, suppose this Ganges river was carrying along a big lump of foam. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a lump of foam?
Evameva kho, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, rūpe sāro?	In the same way, a monk sees and contemplates any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in form?


Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṃ uppajjati ceva nirujjhati ca. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, udakapubbuḷe sāro?	Suppose it was the time of autumn, when the rain was falling heavily, and a bubble on the water forms and pops right away. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a water bubble?
Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā … pe … yā dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, vedanāya sāro?	In the same way, a monk sees and contemplates any kind of feeling at all … examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in feeling?


Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya … pe … kiñhi siyā, bhikkhave, marīcikāya sāro?	Suppose that in the last month of summer, at noon, a shimmering mirage appears. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a mirage?
Evameva kho, bhikkhave, yā kāci saññā … pe ….	In the same way, a monk sees and contemplates any kind of perception at all … examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in perception?


Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya. So tassa pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro?	Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and flawlessly grown. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a banana tree?
Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā … pe … ye dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, saṅkhāresu sāro?	In the same way, a monk sees and contemplates any kind of co-doings at all … examining them carefully. And they appear to them as completely void, hollow, and insubstantial. For what substance could there be in co-doings?


Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṃ vidaṃseyya. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro?	Suppose a magician or their apprentice was to perform a magic trick at the crossroads. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a magic trick?
Evameva kho, bhikkhave, yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro?	In the same way, a monk sees and contemplates any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in consciousness?


Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti … pe …	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
nāparaṃ itthattāyāti pajānāti”.	They understand: ‘… there is no return to any state of existence.’”


Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Pheṇapiṇḍūpamaṃ rūpaṃ,	“Form is like a lump of foam;
vedanā bubbuḷūpamā;	feeling is like a bubble;
Marīcikūpamā saññā,	perception seems like a mirage;
saṅkhārā kadalūpamā;	co-doings like a banana tree;
Māyūpamañca viññāṇaṃ,	and consciousness like a magic trick:
desitādiccabandhunā.	so taught the Kinsman of the Sun.


Yathā yathā nijjhāyati,	However you contemplate them,
yoniso upaparikkhati;	examining them carefully,
Rittakaṃ tucchakaṃ hoti,	they’re void and hollow
yo naṃ passati yoniso.	when you look at them closely.


Imañca kāyaṃ ārabbha,	Concerning this body,
bhūripaññena desitaṃ;	he of vast wisdom has taught
Pahānaṃ tiṇṇaṃ dhammānaṃ,	that when three things are given up,
rūpaṃ passatha chaḍḍitaṃ.	you’ll see this form cast off.


Āyu usmā ca viññāṇaṃ,	Vitality, warmth, and consciousness:
yadā kāyaṃ jahantimaṃ;	when they leave the body,
Apaviddho tadā seti,	it lies there tossed aside,
parabhattaṃ acetanaṃ.	food for others, mindless.


Etādisāyaṃ santāno,	Such is this process,
māyāyaṃ bālalāpinī;	this illusion, cooed over by fools.
Vadhako esa akkhāto,	It’s said to be a killer,
sāro ettha na vijjati.	for no substance is found here.


Evaṃ khandhe avekkheyya,	An energetic monk
bhikkhu āraddhavīriyo;	should examine the aggregates like this,
Divā vā yadi vā rattiṃ,	with lucid-discerning and rememberfulness
sampajāno paṭissato.	whether by day or by night.


Jaheyya sabbasaṃyogaṃ,	They should give up all fetters,
kareyya saraṇattano;	and make a refuge for themselves.
Careyyādittasīsova,	They should live as though their head was on fire,
patthayaṃ accutaṃ padan”ti.	aspiring to the imperishable state.”

SN 22.96 Gomayapiṇḍa: A Lump of Cow Dung


96. Gomayapiṇḍasutta	96. A Lump of Cow Dung
Sāvatthinidānaṃ.	At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Seated to one side, that monk said to the Buddha:
“atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati?	“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati?	Is there any feeling …
Atthi nu kho, bhante, kāci saññā yā saññā … pe …	perception …
atthi nu kho, bhante, keci saṅkhārā ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti?	co-doings …
Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti?	consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.	“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Natthi kho, bhikkhu, kāci vedanā …	There’s no feeling …
kāci saññā …	perception …
keci saṅkhārā …	co-doings …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti.	consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”


Atha kho bhagavā parittaṃ gomayapiṇḍaṃ pāṇinā gahetvā taṃ bhikkhuṃ etadavoca:	Then the Buddha, picking up a lump of cow dung, said to the monks:
“ettakopi kho, bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati.	“There’s not even this much of any incarnation that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If there were, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.	But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.


Bhūtapubbāhaṃ, bhikkhu, rājā ahosiṃ khattiyo muddhāvasitto.	Once upon a time I was an anointed warrior-nobleic king.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītinagarasahassāni ahesuṃ kusāvatīrājadhānippamukhāni.	I had 84,000 cities, with the capital Kusāvatī the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipāsādasahassāni ahesuṃ dhammapāsādappamukhāni.	I had 84,000 palaces, with the palace named dharma the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītikūṭāgārasahassāni ahesuṃ mahābyūhakūṭāgārappamukhāni.	I had 84,000 chambers, with the great foyer the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṅkasahassāni ahesuṃ dantamayāni sāramayāni sovaṇṇamayāni goṇakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.	I had 84,000 couches made of ivory or heartwood or gold or silver, spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītināgasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni.	I had 84,000 bull elephants with gold adornments and banners, covered with gold netting, with the royal bull elephant named Sabbath the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītiassasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni.	I had 84,000 horses with gold adornments and banners, covered with gold netting, with the royal steed named Thundercloud the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītirathasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni vejayantarathappamukhāni.	I had 84,000 chariots with gold adornments and banners, covered with gold netting, with the chariot named Triumph the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītimaṇisahassāni ahesuṃ maṇiratanappamukhāni.	I had 84,000 jewels, with the jewel-treasure the foremost.
Tassa mayhaṃ, bhikkhu … pe … caturāsītiitthisahassāni ahesuṃ subhaddādevippamukhāni.	I had 84,000 women, with Queen Subhaddā the foremost.
Tassa mayhaṃ, bhikkhu … pe … caturāsītikhattiyasahassāni ahesuṃ anuyantāni pariṇāyakaratanappamukhāni.	I had 84,000 warrior-noble vassals, with the counselor-treasure the foremost.
Tassa mayhaṃ, bhikkhu … pe … caturāsītidhenusahassāni ahesuṃ dukūlasandānāni kaṃsūpadhāraṇāni.	I had 84,000 milk cows with silken reins and bronze pails.
Tassa mayhaṃ, bhikkhu … pe … caturāsītivatthakoṭisahassāni ahesuṃ khomasukhumāni koseyyasukhumāni kambalasukhumāni kappāsikasukhumāni.	I had 8,400,000,000 fine cloths of linen, silk, wool, and cotton.
Tassa mayhaṃ, bhikkhu … pe … caturāsītithālipākasahassāni ahesuṃ; sāyaṃ pātaṃ bhattābhihāro abhihariyittha.	I had 84,000 servings of food, which were presented to me as offerings in the morning and evening.


Tesaṃ kho pana, bhikkhu, caturāsītiyā nagarasahassānaṃ ekaññeva taṃ nagaraṃ hoti yamahaṃ tena samayena ajjhāvasāmi—kusāvatī rājadhānī.	Of those 84,000 cities, I only stayed in one, the capital Kusāvatī.
Tesaṃ kho pana, bhikkhu, caturāsītiyā pāsādasahassānaṃ ekoyeva so pāsādo hoti yamahaṃ tena samayena ajjhāvasāmi—dhammo pāsādo.	Of those 84,000 mansions, I only dwelt in one, the Palace of dharma.
Tesaṃ kho pana, bhikkhu, caturāsītiyā kūṭāgārasahassānaṃ ekaññeva taṃ kūṭāgāraṃ hoti yamahaṃ tena samayena ajjhāvasāmi—mahābyūhaṃ kūṭāgāraṃ.	Of those 84,000 chambers, I only dwelt in the great foyer.
Tesaṃ kho pana, bhikkhu, caturāsītiyā pallaṅkasahassānaṃ ekoyeva so pallaṅko hoti yamahaṃ tena samayena paribhuñjāmi—dantamayo vā sāramayo vā sovaṇṇamayo vā rūpiyamayo vā.	Of those 84,000 couches, I only used one, made of ivory or heartwood or gold or silver.
Tesaṃ kho pana, bhikkhu, caturāsītiyā nāgasahassānaṃ ekoyeva so nāgo hoti yamahaṃ tena samayena abhiruhāmi—uposatho nāgarājā.	Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath.
Tesaṃ kho pana, bhikkhu, caturāsītiyā assasahassānaṃ ekoyeva so asso hoti yamahaṃ tena samayena abhiruhāmi—valāhako assarājā.	Of those 84,000 horses, I only rode one, the royal horse named Thundercloud.
Tesaṃ kho pana, bhikkhu, caturāsītiyā rathasahassānaṃ ekoyeva so ratho hoti yamahaṃ tena samayena abhiruhāmi—vejayanto ratho.	Of those 84,000 chariots, I only rode one, the chariot named Triumph.
Tesaṃ kho pana, bhikkhu, caturāsītiyā itthisahassānaṃ ekāyeva sā itthī hoti yā maṃ tena samayena paccupaṭṭhāti—khattiyānī vā velāmikā vā.	Of those 84,000 women, I was only served by one, a maiden of the warrior-nobleic or merchant classes.
Tesaṃ kho pana, bhikkhu, caturāsītiyā vatthakoṭisahassānaṃ ekaññeva taṃ vatthayugaṃ hoti yamahaṃ tena samayena paridahāmi—khomasukhumaṃ vā koseyyasukhumaṃ vā kambalasukhumaṃ vā kappāsikasukhumaṃ vā.	Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, silk, wool, or cotton.
Tesaṃ kho pana, bhikkhu, caturāsītiyā thālipākasahassānaṃ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṃ bhuñjāmi tadupiyañca sūpeyyaṃ.	Of those 84,000 servings of food, I only had one, eating at most a serving of rice and suitable sauce.
Iti kho, bhikkhu, sabbe te saṅkhārā atītā niruddhā vipariṇatā.	And so all those conditioned dharma have passed, ceased, and perished.
Evaṃ aniccā kho, bhikkhu, saṅkhārā.	So impermanent are conditions,
Evaṃ addhuvā kho, bhikkhu, saṅkhārā.	so unstable are conditions,
Evaṃ anassāsikā kho, bhikkhu, saṅkhārā.	so unreliable are conditions.
Yāvañcidaṃ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.	This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”

SN 22.97 Nakhasikhā: A Fingernail


97. Nakhasikhāsutta	97. A Fingernail
Sāvatthinidānaṃ.	At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Seated to one side, that monk said to the Buddha:
“atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati?	“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati?	Is there any feeling …
Atthi nu kho, bhante, kāci saññā … pe …	perception …
keci saṅkhārā, ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti?	co-doings …
Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti?	consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.	“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Natthi kho, bhikkhu, kāci vedanā …	There’s no feeling …
kāci saññā …	perception …
keci saṅkhārā … pe …	co-doings …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti.	consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”


Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā taṃ bhikkhuṃ etadavoca:	Then the Buddha, picking up a little bit of dirt under his fingernail, addressed that monk:
“ettakampi kho, bhikkhu, rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.	“There’s not even this much of any form that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Ettakañcepi, bhikkhu, rūpaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If there were, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, bhikkhu, ettakampi rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya”.	But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.


Ettakāpi kho, bhikkhu, vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati.	There’s not even this much of any feeling …
Ettakā cepi, bhikkhu, vedanā abhavissa niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
Yasmā ca kho, bhikkhu, ettakāpi vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.


Ettakāpi kho, bhikkhu, saññā natthi … pe …	perception …
ettakāpi kho, bhikkhu, saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti.	co-doings …
Ettakā cepi, bhikkhu, saṅkhārā abhavissaṃsu niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
Yasmā ca kho, bhikkhu, ettakāpi saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.


Ettakampi kho, bhikkhu, viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.	consciousness that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Ettakampi kho, bhikkhu, viññāṇaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If there were, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, bhikkhu, ettakampi viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.	But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.


Taṃ kiṃ maññasi, bhikkhu,	What do you think, monk?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …	“Impermanent, sir.” …
“tasmātiha … pe …	“So you should truly see …
evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.98 Suddhika: Plain Version


98. Suddhikasutta	98. Plain Version
Sāvatthinidānaṃ.	At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Seated to one side, that monk said to the Buddha:
“atthi nu kho, bhante, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati?	“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
Atthi nu kho, bhante, kāci vedanā … pe …	Is there any feeling …
kāci saññā …	perception …
keci saṅkhārā …	co-doings …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti?	consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.	“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Natthi kho, bhikkhu, kāci vedanā …	There’s no feeling …
kāci saññā …	perception …
keci saṅkhārā …	co-doings …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti.	consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”

SN 22.99 Gaddulabaddha: A Leash


99. Gaddulabaddhasutta	99. A Leash
Sāvatthinidānaṃ.	At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.	“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.	No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Hoti so, bhikkhave, samayo yaṃ mahāsamuddo ussussati visussati na bhavati;	There comes a time when the ocean dries up and evaporates and is no more.
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi.	But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Hoti so, bhikkhave, samayo yaṃ sineru pabbatarājā ḍayhati vinassati na bhavati;	There comes a time when Sineru the king of mountains is burned up and destroyed, and is no more.
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi.	But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Hoti so, bhikkhave, samayo yaṃ mahāpathavī ḍayhati vinassati na bhavati;	There comes a time when the great earth is burned up and destroyed, and is no more.
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi.	But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.


Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṃ vā thambhaṃ vā anuparidhāvati anuparivattati;	Suppose a dog on a leash was tethered to a strong post or pillar. It would just keep running and circling around that post or pillar.
evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī … pe …	In the same way, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.
sappurisadhamme avinīto rūpaṃ attato samanupassati … pe …	They regard form …
vedanaṃ attato samanupassati …	feeling …
saññaṃ attato samanupassati …	perception …
saṅkhāre attato samanupassati …	co-doings …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva … pe … saññaññeva … saṅkhāreyeva … viññāṇaññeva anuparidhāvati anuparivattati.	They just keep running and circling around form, feeling, perception, co-doings, and consciousness.
So rūpaṃ anuparidhāvaṃ anuparivattaṃ, vedanaṃ … pe … saññaṃ … saṅkhāre … viññāṇaṃ anuparidhāvaṃ anuparivattaṃ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	Doing so, they’re not freed from form, feeling, perception, co-doings, and consciousness. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccati dukkhasmā’ti vadāmi.	They’re not freed from suffering, I say.


Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī … pe … sappurisadhamme suvinīto,	An educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati … pe …	They don’t regard form …
na vedanaṃ …	feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-doings …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.	or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
So rūpaṃ nānuparidhāvati nānuparivattati, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ nānuparidhāvati nānuparivattati.	They don’t keep running and circling around form, feeling, perception, co-doings, and consciousness.
So rūpaṃ ananuparidhāvaṃ ananuparivattaṃ, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ ananuparidhāvaṃ ananuparivattaṃ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	By not doing so, they’re freed from form, feeling, perception, co-doings, and consciousness. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccati dukkhasmā’ti vadāmī”ti.	They’re freed from suffering, I say.”

SN 22.100 Dutiyagaddulabaddha: A Leash (2nd)


100. Dutiyagaddulabaddhasutta	100. A Leash (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.	“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.	No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṃ vā thambhaṃ vā upagacchati; tiṭṭhati cepi tameva khīlaṃ vā thambhaṃ vā upatiṭṭhati; nisīdati cepi tameva khīlaṃ vā thambhaṃ vā upanisīdati; nipajjati cepi tameva khīlaṃ vā thambhaṃ vā upanipajjati.	Suppose a dog on a leash was tethered to a strong post or pillar. Whether walking, standing, sitting, or lying down, it stays right beside that post or pillar.
Evameva kho, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.	In the same way, an uneducated ordinary person regards form like this: ‘This is mine, I am this, this is my self.’
Vedanaṃ …	They regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.	consciousness like this: ‘This is mine, I am this, this is my self.’
So gacchati cepi ime pañcupādānakkhandhe upagacchati;	When walking, they walk right beside the five grasping aggregates.
tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati;	When standing …
nisīdati cepi ime pañcupādānakkhandhe upanisīdati;	sitting …
nipajjati cepi ime pañcupādānakkhandhe upanipajjati.	lying down, they lie down right beside the five grasping aggregates.
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ:	So you should regularly check your own mind:
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti.	‘For a long time this mind has been corrupted by greed, hate, and delusion.’
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;	Sentient beings are corrupted because the mind is corrupted.
cittavodānā sattā visujjhanti.	Sentient beings are purified because the mind is purified.


Diṭṭhaṃ vo, bhikkhave, caraṇaṃ nāma cittan”ti?	monks, have you seen the picture called ‘Conduct’?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cittitaṃ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṃ.	“That picture was elaborated by the mind, but the mind is even more elaborate than that.
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ:	So you should regularly check your own mind:
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti.	‘For a long time this mind has been corrupted by greed, hate, and delusion.’
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;	Sentient beings are corrupted because the mind is corrupted.
cittavodānā sattā visujjhanti.	Sentient beings are purified because the mind is purified.


Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ yathayidaṃ, bhikkhave, tiracchānagatā pāṇā.	I don’t see see any other order of beings as elaborate as the animal realm.
tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṃ.	The creatures in the animal realm were elaborated by the mind, but the mind is even more elaborate than that.
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ:	So you should regularly check your own mind:
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti.	‘For a long time this mind has been corrupted by greed, hate, and delusion.’
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;	Sentient beings are corrupted because the mind is corrupted.
cittavodānā sattā visujjhanti.	Sentient beings are purified because the mind is purified.


Seyyathāpi, bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgiṃ;	Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts.
evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva … pe … saññaññeva … saṅkhāreyeva … viññāṇaññeva abhinibbattento abhinibbatteti.	In the same way, when an uneducated ordinary person creates a future life, all they create is form, feeling, perception, co-doings, and consciousness.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ … pe …	consciousness permanent or impermanent?” …
“tasmātiha, bhikkhave … pe …	“So you should truly see …
evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.101 Vāsijaṭa: The Adze


101. Vāsijaṭasutta	101. The Adze
Sāvatthinidānaṃ.	At Sāvatthī.
“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.	“monks, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see.
Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti?	For one who knows and sees what?
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …	Such is feeling …
iti saññā …	Such is perception …
iti saṅkhārā …	Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti.	The ending of the defilements is for one who knows and sees this.


Bhāvanānuyogaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya:	When a monk is not committed to development, they might wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.	‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping.
Taṃ kissa hetu?	Why is that?
‘Abhāvitattā’ tissa vacanīyaṃ.	It’s because they’re undeveloped.
Kissa abhāvitattā?	Undeveloped in what?
Abhāvitattā catunnaṃ satipaṭṭhānānaṃ, abhāvitattā catunnaṃ sammappadhānānaṃ, abhāvitattā catunnaṃ iddhipādānaṃ, abhāvitattā pañcannaṃ indriyānaṃ, abhāvitattā pañcannaṃ balānaṃ, abhāvitattā sattannaṃ bojjhaṅgānaṃ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.	Undeveloped in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.


Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.	Suppose there was a chicken with eight or ten or twelve eggs.
Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.	But she had not properly sat on them to keep them warm and incubated.
Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya:	That chicken might wish:
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,	‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.	But they can’t break out and hatch safely.
Taṃ kissa hetu?	Why is that?
Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā;	Because that chicken with eight or ten or twelve eggs
tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.	has not properly sat on them to keep them warm and incubated.
Evameva kho, bhikkhave, bhāvanānuyogaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya:	In the same way, when a monk is not committed to development, they might wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.	‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping.
Taṃ kissa hetu?	Why is that?
‘Abhāvitattā’tissa vacanīyaṃ.	It’s because they’re undeveloped.
Kissa abhāvitattā?	Undeveloped in what?
Abhāvitattā catunnaṃ satipaṭṭhānānaṃ … pe … aṭṭhaṅgikassa maggassa.	Undeveloped in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.


Bhāvanānuyogaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya:	When a monk is committed to development, they might not wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati.	‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping.
Taṃ kissa hetu?	Why is that?
‘Bhāvitattā’tissa vacanīyaṃ.	It’s because they’re developed.
Kissa bhāvitattā?	Developed in what?
Bhāvitattā catunnaṃ satipaṭṭhānānaṃ, bhāvitattā catunnaṃ sammappadhānānaṃ, bhāvitattā catunnaṃ iddhipādānaṃ, bhāvitattā pañcannaṃ indriyānaṃ, bhāvitattā pañcannaṃ balānaṃ, bhāvitattā sattannaṃ bojjhaṅgānaṃ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.	Developed in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.


Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.	Suppose there was a chicken with eight or ten or twelve eggs.
Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.	And she properly sat on them to keep them warm and incubated.
Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya:	That chicken might not wish:
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,	‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.	But still they can break out and hatch safely.
Taṃ kissa hetu?	Why is that?
Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā;	Because that chicken with eight or ten or twelve eggs
tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.	properly sat on them to keep them warm and incubated.
Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya:	In the same way, when a monk is committed to development, they might not wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati.	‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping.
Taṃ kissa hetu?	Why is that?
‘Bhāvitattā’tissa vacanīyaṃ.	It’s because they’re developed.
Kissa bhāvitattā?	Developed in what?
Bhāvitattā catunnaṃ satipaṭṭhānānaṃ … pe … bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.	Developed in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.


Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṃ.	Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze.
No ca khvassa evaṃ ñāṇaṃ hoti:	They don’t know
‘ettakaṃ vata me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti.	how much of the handle was worn away today, how much yesterday, and how much previously.
Atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti.	They just know what has been worn away.
Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti:	In the same way, when a monk is committed to development, they don’t know
‘ettakaṃ vata me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti.	how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away.
Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṃ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti;	Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away.
evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti pūtikāni bhavantī”ti.	In the same way, when a monk is committed to development their fetters readily collapse and rot away.”

SN 22.102 Aniccasaññā: The Perception of Impermanence


102. Aniccasaññāsutta	102. The Perception of Impermanence
Sāvatthinidānaṃ.	At Sāvatthī.
“Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.	“monks, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.


Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati;	In the autumn, a farmer ploughing with a large plough shears through all the root networks.
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.	In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.


Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṃ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti;	A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off.
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati … pe … sabbaṃ asmimānaṃ samūhanati.	In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.


Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni tattha ambāni vaṇṭapaṭibandhāni sabbāni tāni tadanvayāni bhavanti;	When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.
evameva kho, bhikkhave, aniccasaññā bhāvitā … pe … sabbaṃ asmimānaṃ samūhanati.	In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.


Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati;	The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all.
evameva kho, bhikkhave, aniccasaññā bhāvitā … pe … sabbaṃ asmimānaṃ samūhanati.	In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.


Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṃ aggamakkhāyati;	Of all kinds of fragrant root, spikenard is said to be the best.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.	In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.


Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;	Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.	In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.


Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati;	Of all kinds of fragrant flower, jasmine is said to be the best.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.	In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.


Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavatti aggamakkhāyati;	All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.	In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.


Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candimappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati;	The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.	In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.


Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṃ abbhussakkamāno, sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca;	After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.	In the same way, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.


Kathaṃ bhāvitā ca, bhikkhave, aniccasaññā kathaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati … pe … sabbaṃ asmimānaṃ samūhanati?	And how is the perception of impermanence developed and cultivated so that … it eradicates all conceit ‘I am’?
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …	Such is feeling …
iti saññā …	Such is perception …
iti saṅkhārā …	Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
evaṃ bhāvitā kho, bhikkhave, aniccasaññā evaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanatī”ti.	That’s how the perception of impermanence is developed and cultivated so that it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. That’s how it eliminates all ignorance and eradicates all conceit ‘I am’.”






	(derived from B. Sujato 2018/12)

Saṃyutta Nikāya 22	Linked Discourses 22

SN 22 vagga 11 Anta: Sides


11. Antavagga	11. Sides

SN 22.103 Anta: Sides


103. Antasutta	103. Sides
Sāvatthinidānaṃ.	At Sāvatthī.
“Cattārome, bhikkhave, antā.	“monks, there are these four sides.
Katame cattāro?	What four?
Sakkāyanto, sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto.	The side of identity, the side of the origin of identity, the side of the cessation of identity, and the side of the practice that leads to the cessation of identity.
Katamo ca, bhikkhave, sakkāyanto?	And what is the side of identity?
Pañcupādānakkhandhātissa vacanīyaṃ.	It should be said: the five grasping aggregates.
Katame pañca?	What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—	That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
ayaṃ vuccati, bhikkhave, sakkāyanto.	This is called the side of identity.


Katamo ca, bhikkhave, sakkāyasamudayanto?	And what is the side of the origin of identity?
Yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ—	It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is,
kāmataṇhā, bhavataṇhā, vibhavataṇhā.	craving for sensual pleasures, craving to continue existence, and craving to end existence.
Ayaṃ vuccati, bhikkhave, sakkāyasamudayanto.	This is called the side of the origin of identity.


Katamo ca, bhikkhave, sakkāyanirodhanto?	And what is the side of the cessation of identity?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—	It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
ayaṃ vuccati, bhikkhave, sakkāyanirodhanto.	This is called the side of the cessation of identity.


Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto?	And what is the side of the practice that leads to the cessation of identity?
Ayameva ariyo aṭṭhaṅgiko maggo.	It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto.	This is called the side of the practice that leads to the cessation of identity.
Ime kho, bhikkhave, cattāro antā”ti.	These are the four sides.”

SN 22.104 Dukkha: Suffering


104. Dukkhasutta	104. Suffering
Sāvatthinidānaṃ.	At Sāvatthī.
“Dukkhañca vo, bhikkhave, desessāmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagāminiñca paṭipadaṃ.	“monks, I will teach you suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Taṃ suṇātha.	Listen …
Katamañca, bhikkhave, dukkhaṃ?	And what is suffering?
Pañcupādānakkhandhātissa vacanīyaṃ.	It should be said: the five grasping aggregates.
Katame pañca?	What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.	That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Idaṃ vuccati, bhikkhave, dukkhaṃ.	This is called suffering.
Katamo ca, bhikkhave, dukkhasamudayo?	And what is the origin of suffering?
Yāyaṃ taṇhā ponobhavikā … pe … vibhavataṇhā—	It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment anywhere it can. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
ayaṃ vuccati, bhikkhave, dukkhasamudayo.	This is called the origin of suffering.
Katamo ca, bhikkhave, dukkhanirodho?	And what is the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—	It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
ayaṃ vuccati, bhikkhave, dukkhanirodho.	This is called the cessation of suffering.
Katamā ca, bhikkhave, dukkhanirodhagāminī paṭipadā?	And what is the practice that leads to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo.	It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā”ti.	This is called the practice that leads to the cessation of suffering.”

SN 22.105 Sakkāya: Identity


105. Sakkāyasutta	105. Identity
Sāvatthinidānaṃ.	At Sāvatthī.
“Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṃ.	“monks, I will teach you identity, the origin of identity, the cessation of identity, and the practice that leads to the cessation of identity.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, sakkāyo?	And what is identity?
Pañcupādānakkhandhātissa vacanīyaṃ.	It should be said: the five grasping aggregates.
Katame pañca?	What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Ayaṃ vuccati, bhikkhave, sakkāyo.	This is called identity.
Katamo ca, bhikkhave, sakkāyasamudayo?	And what is the origin of identity?
Yāyaṃ taṇhā ponobhavikā … pe …	It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment anywhere it can. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
ayaṃ vuccati, bhikkhave, sakkāyasamudayo.	This is called the origin of identity.
Katamo ca, bhikkhave, sakkāyanirodho?	And what is the cessation of identity?
Yo tassāyeva taṇhāya … pe …	It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
ayaṃ vuccati, bhikkhave, sakkāyanirodho.	This is called the cessation of identity.
Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā?	And what is the practice that leads to the cessation of identity?
Ayameva ariyo aṭṭhaṅgiko maggo.	It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā”ti.	This is called the practice that leads to the cessation of identity.”

SN 22.106 Pariññeyya: Should Be Completely Understood


106. Pariññeyyasutta	106. Should Be Completely Understood
Sāvatthinidānaṃ.	At Sāvatthī.
“Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca pariññātāviñca puggalaṃ.	“monks, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood.
Taṃ suṇātha.	Listen …
Katame ca, bhikkhave, pariññeyyā dhammā?	And what things should be completely understood?
Rūpaṃ, bhikkhave, pariññeyyo dhammo.	Form,
Vedanā … pe …	feeling,
saññā …	perception,
saṅkhārā …	co-doings,
viññāṇaṃ pariññeyyo dhammo.	and consciousness.
Ime vuccanti, bhikkhave, pariññeyyā dhammā.	These are called the things that should be completely understood.
Katamā ca, bhikkhave, pariññā?	And what is complete understanding?
Rāgakkhayo, dosakkhayo, mohakkhayo—	The ending of greed, hate, and delusion.
ayaṃ vuccati, bhikkhave, pariññā.	This is called complete understanding.
Katamo ca, bhikkhave, pariññātāvī puggalo?	And what is the person who has completely understood?
Arahātissa vacanīyaṃ.	It should be said: a perfected one,
Yvāyaṃ āyasmā evaṃnāmo evaṅgotto—	the venerable of such and such name and clan.
ayaṃ vuccati, bhikkhave, pariññātāvī puggalo”ti.	This is called the person who has completely understood.”

SN 22.107 Samaṇa: Ascetics


107. Samaṇasutta	107. Ascetics
Sāvatthinidānaṃ.	At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.	“monks, there are these five grasping aggregates.
Katame pañca?	What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.	That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …	There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape …
pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.	There are ascetics and brahmins who do truly understand …”

SN 22.108 Dutiyasamaṇa: Ascetics and Brahmins (2nd)


108. Dutiyasamaṇasutta	108. Ascetics and Brahmins (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.	“monks, there are these five grasping aggregates.
Katame pañca?	What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …	There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …
pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.	There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

SN 22.109 Sotāpanna: A Stream-Enterer


109. Sotāpannasutta	109. A Stream-Enterer
Sāvatthinidānaṃ.	At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.	“monks, there are these five grasping aggregates.
Katame pañca?	What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.	That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	A noble disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape.
Ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.	Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

SN 22.110 Arahanta: A Perfected One


110. Arahantasutta	110. A Perfected One
Sāvatthinidānaṃ.	At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.	“monks, there are these five grasping aggregates.
Katame pañca?	What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.	That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti.	A monk comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape.
Ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti.	Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”

SN 22.111 Chandappahāna: Giving Up Desire


111. Chandappahānasutta	111. Giving Up Desire
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.	“monks, you should give up any desire, greed, relishing, and craving for form.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.	Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Vedanāya … pe …	You should give up any desire, greed, relishing, and craving for feeling …
saññāya …	perception …
saṅkhāresu …	co-doings …
viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.	consciousness.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti.	Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

SN 22.112 Dutiyachandappahāna: Giving Up Desire (2nd)


112. Dutiyachandappahānasutta	112. Giving Up Desire (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.	“monks, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental dedication, insistence, and underlying tendencies.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ … pe …	Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
vedanāya …	You should give up any desire, greed, relishing, and craving for feeling …
saññāya …	perception …
saṅkhāresu yo chando … pe …	co-doings …
evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.	consciousness; and any attraction, grasping, mental dedication, insistence, and underlying tendencies.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti.	Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

SN 22 vagga 12 Dhammakathika: A Dhamma speaker


12. Dhammakathikavagga	12. A Dhamma speaker

SN 22.113 Avijjā: Ignorance


113. Avijjāsutta	113. Ignorance
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe …	Then a monk went up to the Buddha
ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	and said to him:
“‘avijjā, avijjā’ti, bhante, vuccati.	“Sir, they speak of this thing called ‘ignorance’.
Katamā nu kho, bhante, avijjā;	What is ignorance?
kittāvatā ca avijjāgato hotī”ti?	And how is an ignorant person defined?”
“Idha, bhikkhu, assutavā puthujjano rūpaṃ nappajānāti, rūpasamudayaṃ nappajānāti, rūpanirodhaṃ nappajānāti, rūpanirodhagāminiṃ paṭipadaṃ nappajānāti;	“monk, it’s when an uneducated ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ nappajānāti …	They don’t understand feeling …
saññaṃ …	perception …
saṅkhāre nappajānāti … pe …	co-doings …
viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti.	consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccati, bhikkhu, avijjā;	This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.	And this is how an ignorant person is defined.”

SN 22.114 Vijjā: Knowledge


114. Vijjāsutta	114. Knowledge
Sāvatthinidānaṃ.	At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Seated to one side, that monk said to the Buddha:
“‘vijjā, vijjā’ti, bhante, vuccati.	“Sir, they speak of this thing called ‘knowledge’.
Katamā nu kho, bhante, vijjā;	What is knowledge?
kittāvatā ca vijjāgato hotī”ti?	And how is a knowledgeable person defined?”
“Idha, bhikkhu, sutavā ariyasāvako rūpaṃ pajānāti, rūpasamudayaṃ … rūpanirodhaṃ … rūpanirodhagāminiṃ paṭipadaṃ pajānāti.	“monk, it’s when an educated noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation.
Vedanaṃ …	They understand feeling …
saññaṃ …	perception …
saṅkhāre pajānāti … pe …	co-doings …
viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti.	consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccati, bhikkhu, vijjā;	This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.	And this is how a knowledgeable person is defined.”

SN 22.115 Dhammakathika: A Dhamma speaker


115. Dhammakathikasutta	115. A Dhamma speaker
Sāvatthinidānaṃ.	At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Seated to one side, that monk said to the Buddha:
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati;	“Sir, they speak of a ‘Dhamma speaker’.
kittāvatā nu kho, bhante, dhammakathiko hotī”ti?	How is a Dhamma speaker defined?”
“Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti ‘dhammakathiko bhikkhū’ti alaṃvacanāya.	“monk, if a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.	If they practice for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya.	If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Vedanāya ce, bhikkhu … pe …	If a monk teaches Dhamma for disenchantment with feeling …
saññāya ce, bhikkhu …	perception …
saṅkhārānañce, bhikkhu …	co-doings …
viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.	consciousness, for its fading away and cessation, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.	If they practice for disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti.	If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”

SN 22.116 Dutiyadhammakathika: A Dhamma speaker (2nd)


116. Dutiyadhammakathikasutta	116. A Dhamma speaker (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Seated to one side, that monk said to the Buddha:
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati;	“Sir, they speak of a ‘Dhamma speaker’.
kittāvatā nu kho, bhante, dhammakathiko hoti;	How is a Dhamma speaker defined?
kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī”ti?	How is a monk who practices in line with The Dharma defined? And how is a monk who has attained nirvana in this very life defined?”
“Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.	“monk, if a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.	If they practice for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya.	If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Vedanāya ce, bhikkhu … pe …	If a monk teaches Dhamma for disenchantment with feeling …
saññāya ce, bhikkhu …	perception …
saṅkhārānañce, bhikkhu …	co-doings …
viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.	consciousness, for its fading away and cessation, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.	If they practice for disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti.	If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”

SN 22.117 Bandhana: Shackles


117. Bandhanasutta	117. Shackles
Sāvatthinidānaṃ.	At Sāvatthī.
“Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī … pe … sappurisadhamme avinīto	“monks, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
Ayaṃ vuccati, bhikkhave, assutavā puthujjano rūpabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati.	They’re called an uneducated ordinary person who is bound to form, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next.
Vedanaṃ attato samanupassati … pe … vedanāya vā attānaṃ.	They regard feeling …
Ayaṃ vuccati, bhikkhave, assutavā puthujjano vedanābandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati.
Saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ attato samanupassati … pe …	consciousness as self.
ayaṃ vuccati, bhikkhave, assutavā puthujjano viññāṇabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati.	They’re called an uneducated ordinary person who is bound to form, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next.


Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī … pe … sappurisadhamme suvinīto	An educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.	They don’t regard form as self, self as having form, form in self, or self in form.
Ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi.	They’re called an educated noble disciple who is not bound to form, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.
Na vedanaṃ attato … pe …	They don’t regard feeling …
na saññaṃ attato … pe …	perception …
na saṅkhāre attato … pe …	co-doings …
na viññāṇaṃ attato samanupassati … pe …	consciousness as self.
ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī”ti.	They’re called an educated noble disciple who is not bound to consciousness, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.”

SN 22.118 Paripucchita: Questioning


118. Paripucchitasutta	118. Questioning
Sāvatthinidānaṃ.	At Sāvatthī.
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā”ti?	Do you regard form like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	Form should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanaṃ …	Do you regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā”ti?	consciousness like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ … pe …	Consciousness should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.119 Dutiyaparipucchita: Questioning (2nd)


119. Dutiyaparipucchitasutta	119. Questioning (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā”ti?	Do you regard form like this: ‘This is not mine, I am not this, this is not my self’?”
“Evaṃ, bhante”.	“Yes, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	Form should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanaṃ …	Do you regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā”ti?	consciousness like this: ‘This is not mine, I am not this, this is not my self’?”
“Evaṃ, bhante”.	“Yes, sir.”
“Sādhu, bhikkhave.	“Good, monks!
Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ …	Consciousness should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
evaṃ … pe …	Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.120 Saṃyojaniya: Things Prone To Being Fettered


120. Saṃyojaniyasutta	120. Things Prone To Being Fettered
Sāvatthinidānaṃ.	At Sāvatthī.
“Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca.	“monks, I will teach you the things that are prone to being fettered, and the fetter.
Taṃ suṇātha.	Listen …
Katame ca, bhikkhave, saṃyojaniyā dhammā, katamaṃ saṃyojanaṃ?	What are the things that are prone to being fettered? And what is the fetter?
Rūpaṃ, bhikkhave, saṃyojaniyo dhammo;	Form is something that’s prone to being fettered.
yo tattha chandarāgo, taṃ tattha saṃyojanaṃ.	The desire and greed for it is the fetter.
Vedanā … pe …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ saṃyojaniyo dhammo;	Consciousness is something that’s prone to being fettered.
yo tattha chandarāgo, taṃ tattha saṃyojanaṃ.	The desire and greed for it is the fetter.
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojanan”ti.	These are called the things that are prone to being fettered, and this is the fetter.”

SN 22.121 Upādāniya: Things Prone To Being Grasped


121. Upādāniyasutta	121. Things Prone To Being Grasped
Sāvatthinidānaṃ.	At Sāvatthī.
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca.	“monks, I will teach you the things that are prone to being grasped, and the grasping.
Taṃ suṇātha.	Listen …
Katame ca, bhikkhave, upādāniyā dhammā, katamaṃ upādānaṃ?	What are the things that are prone to being grasped? And what is the grasping?
Rūpaṃ, bhikkhave, upādāniyo dhammo,	Form is something that’s prone to being grasped.
yo tattha chandarāgo, taṃ tattha upādānaṃ.	The desire and greed for it is the grasping.
Vedanā … pe …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ upādāniyo dhammo;	Consciousness is something that’s prone to being grasped.
yo tattha chandarāgo, taṃ tattha upādānaṃ.	The desire and greed for it is the grasping.
Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādānan”ti.	These are called the things that are prone to being grasped, and this is the grasping.”

SN 22.122 Sīlavanta: An Ethical monk


122. Sīlavantasutta	122. An Ethical monk
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.	At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami … pe … etadavoca:	Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and said:
“sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti?	“Reverend Sāriputta, what things should an ethical monk properly attend to?”
“Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.	“Reverend Koṭṭhita, an ethical monk should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Katame pañca?	What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.	An ethical monk should properly attend to these five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā”ti.	It’s possible that an ethical monk who regards the five grasping aggregates in this way will realize the fruit of stream-entry.”


“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?	“But Reverend Sāriputta, what things should a monk stream-enterer properly attend to?”
“Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.	“A monk stream-enterer should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sakadāgāmiphalaṃ sacchikareyyā”ti.	It’s possible that a monk stream-enterer who regards the five grasping aggregates in this way will realize the fruit of once-return.”


“Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?	“But Reverend Sāriputta, what things should a monk once-returner properly attend to?”
“Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.	“A monk once-returner should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto anāgāmiphalaṃ sacchikareyyā”ti.	It’s possible that a monk once-returner who regards the five grasping aggregates in this way will realize the fruit of non-return.”


“Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?	“But Reverend Sāriputta, what things should a monk non-returner properly attend to?”
“Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.	“A monk non-returner should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto arahattaṃ sacchikareyyā”ti.	It’s possible that a monk non-returner who regards the five grasping aggregates in this way will realize perfection.”


“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?	“But Reverend Sāriputta, what things should a perfected one properly attend to?”
“Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.	“Reverend Koṭṭhita, a perfected one should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Natthi, khvāvuso, arahato uttari karaṇīyaṃ katassa vā paticayo;	A perfected one has nothing more to do, and nothing that needs improvement.
api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṃvattanti satisampajaññāya cā”ti.	Still, these things, when developed and cultivated, lead to pleasureful meditation in the present life, and also to rememberfulness and lucid-discerning.”

SN 22.123 Sutavanta: Educated


123. Sutavantasutta	123. Educated
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.	At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā … pe … etadavoca:	Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, bowed, sat down to one side, and said:


“Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?	“Reverend Sāriputta, what things should an educated monk properly attend to?”
“Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.	“An educated monk should properly attend to these five grasping aggregates as impermanent … as not-self.
Katame pañca?	What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.	That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.	An educated monk should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati—yaṃ sutavā bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā”ti.	It’s possible that an educated monk who regards the five grasping aggregates in this way will realize the fruit of stream-entry.”


“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?	“But Reverend Sāriputta, what things should a monk stream-enterer properly attend to?”
“Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.	“A monk stream-enterer should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati—yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sakadāgāmiphalaṃ … pe …	It’s possible that a monk stream-enterer who regards the five grasping aggregates in this way will realize the fruit of once-return.” …
anāgāmiphalaṃ … pe …	“It’s possible that a monk once-returner who regards the five grasping aggregates in this way will realize the fruit of non-return.” …
arahattaphalaṃ sacchikareyyā”ti.	“It’s possible that a monk non-returner who regards the five grasping aggregates in this way will realize the fruit of perfection.” …


“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?	“But Reverend Sāriputta, what things should a perfected one properly attend to?”
“Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.	“Reverend Koṭṭhita, a perfected one should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Natthi, khvāvuso, arahato uttari karaṇīyaṃ, katassa vā paticayo;	A perfected one has nothing more to do, and nothing that needs improvement.
api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṃvattanti satisampajaññāya cā”ti.	Still, these things, when developed and cultivated, lead to pleasureful meditation in the present life, and also to rememberfulness and lucid-discerning.”

SN 22.124 Kappa: With Kappa


124. Kappasutta	124. With Kappa
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho āyasmā kappo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca:	Then Venerable Kappa went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?	“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”


“Yaṃ kiñci, kappa, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	“Kappa, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā … pe …	One truly sees any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.	That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”

SN 22.125 Dutiyakappa: With Kappa (2nd)


125. Dutiyakappasutta	125. With Kappa (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca:	Seated to one side, Venerable Kappa said to the Buddha:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti?	“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”


“Yaṃ kiñci, kappa, rūpaṃ atītānāgatapaccuppannaṃ … pe … sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.	“Kappa, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	One is freed by not grasping having truly seen any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti.	That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”

SN 22 vagga 13 Avijjā: Ignorance


13. Avijjāvagga	13. Ignorance

SN 22.126 Samudayadhamma: Liable To Originate


126. Samudayadhammasutta	126. Liable To Originate
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘avijjā, avijjā’ti, bhante, vuccati.	“Sir, they speak of this thing called ‘ignorance’.
Katamā nu kho, bhante, avijjā;	What is ignorance?
kittāvatā ca avijjāgato hotī”ti?	And how is an ignorant person defined?”


“Idha, bhikkhu, assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti;	“monk, it’s when an uneducated ordinary person doesn’t truly understand form, which is liable to originate, as form which is liable to originate.
vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti;	They don’t truly understand form, which is liable to vanish, as form which is liable to vanish.
samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti.	They don’t truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.
Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ nappajānāti;	They don’t truly understand feeling …
vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ nappajānāti;
samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti.
Samudayadhammaṃ saññaṃ … pe …	perception …
samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti;	co-doings …
vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti;
samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti.
Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti;	consciousness, which is liable to originate, as consciousness which is liable to originate.
vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti;	They don’t truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish.
samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	They don’t truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccati, bhikkhu, avijjā;	This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.	And this is how an ignorant person is defined.”


Evaṃ vutte, so bhikkhu bhagavantaṃ etadavoca:	When he said this, the monk said to the Buddha:
“‘vijjā, vijjā’ti, bhante, vuccati.	“Sir, they speak of this thing called ‘knowledge’.
Katamā nu kho, bhante, vijjā;	What is knowledge?
kittāvatā ca vijjāgato hotī”ti?	And how is a knowledgeable person defined?”


“Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti;	“monk, it’s when an educated noble disciple truly understands form, which is liable to originate, as form which is liable to originate.
vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti;	They truly understand form, which is liable to vanish, as form which is liable to vanish.
samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti.	They truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.
Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ pajānāti;	They truly understand feeling …
vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ pajānāti;
samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ pajānāti.
Samudayadhammaṃ saññaṃ …	perception …
samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti;	co-doings …
vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti;
samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti.
Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti;	consciousness, which is liable to originate, as consciousness which is liable to originate.
vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti;	They truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish.
samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti.	They truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccati, bhikkhu, vijjā;	This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.	And this is how a knowledgeable person is defined.”

SN 22.127 Dutiyasamudayadhamma: Liable To Originate (2nd)


127. Dutiyasamudayadhammasutta	127. Liable To Originate (2nd)
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.	At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana. …
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito … pe … ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:	Mahākoṭṭhita said to Sāriputta:
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.	“Reverend Sāriputta, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;	What is ignorance?
kittāvatā ca avijjāgato hotī”ti?	And how is an ignorant person defined?”


“Idhāvuso assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti; vayadhammaṃ rūpaṃ … pe … ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti.	“Reverend, it’s when an uneducated ordinary person doesn’t truly understand form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.
Samudayadhammaṃ vedanaṃ … pe … vayadhammaṃ vedanaṃ … pe … ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti.	They don’t truly understand feeling …
Samudayadhammaṃ saññaṃ … pe …	perception …
samudayadhamme saṅkhāre … pe … vayadhamme saṅkhāre … pe … samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti.	co-doings …
Samudayadhammaṃ viññāṇaṃ … pe … samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccati, āvuso, avijjā;	This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.	And this is how an ignorant person is defined.”

SN 22.128 Tatiyasamudayadhamma: Liable To Originate (3rd)


128. Tatiyasamudayadhammasutta	128. Liable To Originate (3rd)
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye … pe …	At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana. …
ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:	Mahākoṭṭhita said to Sāriputta:
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati.	“Reverend Sāriputta, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;	What is knowledge?
kittāvatā ca vijjāgato hotī”ti?	And how is a knowledgeable person defined?”


“Idhāvuso, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti; vayadhammaṃ rūpaṃ … pe … samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti;	“Reverend, it’s when an educated noble disciple truly understands form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.
samudayadhammaṃ vedanaṃ … pe … samudayavayadhammā vedanā …	They truly understand feeling …
samudayadhammaṃ saññaṃ … pe …	perception …
samudayadhamme saṅkhāre … vayadhamme saṅkhāre … samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti.	co-doings …
Samudayadhammaṃ viññāṇaṃ … vayadhammaṃ viññāṇaṃ … samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti.	consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccatāvuso, vijjā;	This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.	And this is how a knowledgeable person is defined.”

SN 22.129 Assāda: Gratification


129. Assādasutta	129. Gratification
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …	At Benares.
ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:	Mahākoṭṭhita said to Sāriputta:
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.	“Reverend Sāriputta, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;	What is ignorance?
kittāvatā ca avijjāgato hotī”ti?	And how is an ignorant person defined?”


“Idhāvuso assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	“Reverend, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	and consciousness.
Ayaṃ vuccatāvuso, avijjā;	This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.	And this is how an ignorant person is defined.”

SN 22.130 Dutiyaassāda: Gratification (2nd)


130. Dutiyaassādasutta	130. Gratification (2nd)
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …	At Benares.
“‘vijja, vijjā’ti, āvuso sāriputta, vuccati.	“Reverend Sāriputta, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;	What is knowledge?
kittāvatā ca vijjāgato hotī”ti?	And how is a knowledgeable person defined?”


“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	“Reverend, an educated noble disciple truly understands the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	and consciousness.
Ayaṃ vuccatāvuso, vijjā;	This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.	And this is how a knowledgeable person is defined.”

SN 22.131 Samudaya: Origin


131. Samudayasutta	131. Origin
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …	At Benares.
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.	“Reverend Sāriputta, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;	What is ignorance?
kittāvatā ca avijjāgato hotī”ti?	And how is an ignorant person defined?”


“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	“Reverend, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	and consciousness.
Ayaṃ vuccatāvuso, avijjā;	This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.	And this is how an ignorant person is defined.”

SN 22.132 Dutiyasamudaya: Origin (2nd)


132. Dutiyasamudayasutta	132. Origin (2nd)
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …	At Benares.
ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:	Mahākoṭṭhita said to Sāriputta:
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati.	“Reverend Sāriputta, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;	What is knowledge?
kittāvatā ca vijjāgato hotī”ti?	And how is a knowledgeable person defined?”


“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	“Reverend, an educated noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	and consciousness.
Ayaṃ vuccatāvuso, vijjā;	This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.	And this is how a knowledgeable person is defined.”

SN 22.133 Koṭṭhika: With Koṭṭhita


133. Koṭṭhikasutta	133. With Koṭṭhita
Bārāṇasiyaṃ viharanti isipatane migadāye.	At Benares.
Atha kho āyasmā sāriputto sāyanhasamayaṃ … pe …
ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:	Sāriputta said to Mahākoṭṭhita:
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.	“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;	What is ignorance?
kittāvatā ca avijjāgato hotī”ti?	And how is an ignorant person defined?”


“Idhāvuso, assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	“Reverend, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	and consciousness.
Ayaṃ vuccatāvuso, avijjā;	This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.	And this is how an ignorant person is defined.”


Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:	When he said this, Venerable Sāriputta said to him:
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.	“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;	What is knowledge?
kittāvatā ca vijjāgato hotī”ti?	And how is a knowledgeable person defined?”


“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	“Reverend, an educated noble disciple truly understands the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	and consciousness.
Ayaṃ vuccatāvuso, vijjā;	This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.	And this is how a knowledgeable person is defined.”

SN 22.134 Dutiyakoṭṭhika: With Koṭṭhita (2nd)


134. Dutiyakoṭṭhikasutta	134. With Koṭṭhita (2nd)
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …	At Benares.
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.	“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;	What is ignorance?
kittāvatā ca avijjāgato hotī”ti?	And how is an ignorant person defined?”


“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	“Reverend, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	and consciousness.
Ayaṃ vuccatāvuso, avijjā;	This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.	And this is how an ignorant person is defined.”


Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:	When he said this, Venerable Sāriputta said to him:
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.	“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;	What is knowledge?
kittāvatā ca vijjāgato hotī”ti?	And how is a knowledgeable person defined?”


“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	“Reverend, an educated noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …	feeling,
saññāya …	perception,
saṅkhārānaṃ …	co-doings,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	and consciousness.
Ayaṃ vuccatāvuso, vijjā;	This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.	And this is how a knowledgeable person is defined.”

SN 22.135 Tatiyakoṭṭhika: With Koṭṭhita (3rd)


135. Tatiyakoṭṭhikasutta	135. With Koṭṭhita (3rd)
Taññeva nidānaṃ.	The same setting.
Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:	Sāriputta said to Mahākoṭṭhita:
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.	“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;	What is ignorance?
kittāvatā ca avijjāgato hotī”ti?	And how is an ignorant person defined?”


“Idhāvuso, assutavā puthujjano rūpaṃ nappajānāti, rūpasamudayaṃ nappajānāti, rūpanirodhaṃ nappajānāti, rūpanirodhagāminiṃ paṭipadaṃ nappajānāti.	“Reverend, it’s when an uneducated ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation.
Vedanaṃ nappajānāti … pe …	They don’t understand feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ nappajānāti, viññāṇasamudayaṃ nappajānāti, viññāṇanirodhaṃ nappajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti.	consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccatāvuso, avijjā;	This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.	And this is how an ignorant person is defined.”


Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:	When he said this, Venerable Sāriputta said to him:
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.	“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;	What is knowledge?
kittāvatā ca vijjāgato hotī”ti?	And how is a knowledgeable person defined?”


“Idhāvuso, sutavā ariyasāvako rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti.	“Reverend, it’s when an educated noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation.
Vedanaṃ …	They understand feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti.	consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccatāvuso, vijjā;	This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.	And this is how a knowledgeable person is defined.”

SN 22 vagga 14 Kukkuḷa: Burning Chaff


14. Kukkuḷavagga	14. Burning Chaff

SN 22.136 Kukkuḷa: Burning Chaff


136. Kukkuḷasutta	136. Burning Chaff
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, kukkuḷaṃ, vedanā kukkuḷā, saññā kukkuḷā, saṅkhārā kukkuḷā, viññāṇaṃ kukkuḷaṃ.	“monks, form, feeling, perception, co-doings, and consciousness are burning chaff.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 22.137 Anicca: Impermanence


137. Aniccasutta	137. Impermanence
Sāvatthinidānaṃ.	At Sāvatthī.
“Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo.	“monks, you should give up desire for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?	And what is impermanent?
Rūpaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo.	Form is impermanent; you should give up desire for it.
Vedanā aniccā … pe …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ aniccaṃ; tatra vo chando pahātabbo.	Consciousness is impermanent; you should give up desire for it.
Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo”ti.	You should give up desire for what is impermanent.”

SN 22.138 Dutiyaanicca: Impermanence (2nd)


138. Dutiyaaniccasutta	138. Impermanence (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo.	“monks, you should give up greed for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?	And what is impermanent?
Rūpaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo.	Form is impermanent; you should give up greed for it.
Vedanā aniccā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ aniccaṃ; tatra vo rāgo pahātabbo.	Consciousness is impermanent; you should give up greed for it.
Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo”ti.	You should give up greed for what is impermanent.”

SN 22.139 Tatiyaanicca: Impermanence (3rd)


139. Tatiyaaniccasutta	139. Impermanence (3rd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo.	“monks, you should give up desire and greed for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?	And what is impermanent?
Rūpaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo.	Form is impermanent; you should give up desire and greed for it.
Vedanā aniccā …	Feeling …
saññā …	Perception …
saṅkhārā …	co-doings …
viññāṇaṃ aniccaṃ; tatra vo chandarāgo pahātabbo.	Consciousness is impermanent; you should give up desire and greed for it.
Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo”ti.	You should give up desire and greed for what is impermanent.”

SN 22.140 Dukkha: Suffering


140. Dukkhasutta	140. Suffering
Sāvatthinidānaṃ.	At Sāvatthī.
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo … pe …	“monks, you should give up desire for what is suffering. …”
yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo”ti.

SN 22.141 Dutiyadukkha: Suffering (2nd)


141. Dutiyadukkhasutta	141. Suffering (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo … pe …	“monks, you should give up greed for what is suffering. …”
yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo”ti.

SN 22.142 Tatiyadukkha: Suffering (3rd)


142. Tatiyadukkhasutta	142. Suffering (3rd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo … pe …	“monks, you should give up desire and greed for what is suffering. …”
yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo”ti.

SN 22.143 Anatta: Not-Self


143. Anattasutta	143. Not-Self
Sāvatthinidānaṃ.	At Sāvatthī.
“Yo, bhikkhave, anattā; tatra vo chando pahātabbo.	“monks, you should give up desire for what is not-self. …”
Ko ca, bhikkhave, anattā?
Rūpaṃ, bhikkhave, anattā; tatra vo chando pahātabbo.
Vedanā anattā …
saññā …
saṅkhārā …
viññāṇaṃ anattā; tatra vo chando pahātabbo.
Yo, bhikkhave, anattā; tatra vo chando pahātabbo”ti.

SN 22.144 Dutiyaanatta: Not-Self (2nd)


144. Dutiyaanattasutta	144. Not-Self (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo.	“monks, you should give up greed for what is not-self. …”
Ko ca, bhikkhave, anattā?
Rūpaṃ, bhikkhave, anattā; tatra vo rāgo pahātabbo.
Vedanā anattā …
saññā …
saṅkhārā …
viññāṇaṃ anattā; tatra vo rāgo pahātabbo.
Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo”ti.

SN 22.145 Tatiyaanatta: Not-Self (3rd)


145. Tatiyaanattasutta	145. Not-Self (3rd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo.	“monks, you should give up desire and greed for what is not-self. …”
Ko ca, bhikkhave, anattā?
Rūpaṃ, bhikkhave, anattā; tatra vo chandarāgo pahātabbo.
Vedanā anattā …
saññā …
saṅkhārā …
viññāṇaṃ anattā; tatra vo chandarāgo pahātabbo.
Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo”ti.

SN 22.146 Nibbidābahula: Full of disenchantment


146. Nibbidābahulasutta	146. Full of disenchantment
Sāvatthinidānaṃ.	At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—	“monks, when someone from a good family has gone forth out of faith, this is what’s in line with the Dharmas.
yaṃ rūpe nibbidābahulo vihareyya. Vedanāya … pe … saññāya … saṅkhāresu … viññāṇe nibbidābahulo vihareyya.	They should live full of disenchantment for form, feeling, perception, co-doings, and consciousness.
Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu … viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānāti;	Living in this way, they completely understand form, feeling, perception, co-doings, and consciousness.
so rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī”ti.	Completely understanding form, feeling, perception, co-doings, and consciousness, they’re freed from these things. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”

SN 22.147 Aniccānupassī: Observing Impermanence


147. Aniccānupassīsutta	147. Observing Impermanence
Sāvatthinidānaṃ.	At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—	“monks, when someone from a good family has gone forth out of faith, this is what’s in line with the Dharmas.
yaṃ rūpe aniccānupassī vihareyya.	They should live observing impermanence in form,
Vedanāya …	feeling,
saññāya …	perception,
saṅkhāresu …	co-doings,
viññāṇe aniccānupassī vihareyya … pe …	and consciousness. …
‘parimuccati dukkhasmā’ti vadāmī”ti.	They’re freed from suffering, I say.”

SN 22.148 Dukkhānupassī: Observing Suffering


148. Dukkhānupassīsutta	148. Observing Suffering
Sāvatthinidānaṃ.	At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—	“monks, when someone from a good family has gone forth out of faith, this is what’s in line with the Dharmas.
yaṃ rūpe dukkhānupassī vihareyya.	They should live observing suffering in form,
Vedanāya …	feeling,
saññāya …	perception,
saṅkhāresu …	co-doings,
viññāṇe dukkhānupassī vihareyya … pe …	and consciousness. …
‘parimuccati dukkhasmā’ti vadāmī”ti.	They’re freed from suffering, I say.”

SN 22.149 Anattānupassī: Observing Not-Self


149. Anattānupassīsutta	149. Observing Not-Self
Sāvatthinidānaṃ.	At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—	“monks, when someone from a good family has gone forth out of faith, this is what’s in line with the Dharmas.
yaṃ rūpe anattānupassī vihareyya.	They should live observing not-self in form,
Vedanāya …	feeling,
saññāya …	perception,
saṅkhāresu …	co-doings,
viññāṇe anattānupassī vihareyya.	and consciousness. …
Anattānupassī viharanto, vedanāya …
saññāya …
saṅkhāresu …
viññāṇe anattānupassī viharanto rūpaṃ parijānāti, vedanaṃ … pe …
saññaṃ …
saṅkhāre …
viññāṇaṃ parijānāti.
So rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
‘parimuccati dukkhasmā’ti vadāmī”ti.	They’re freed from suffering, I say.”

SN 22 vagga 15 Diṭṭhi: Views


15. Diṭṭhivagga	15. Views

SN 22.150 Ajjhatta: In Oneself


150. Ajjhattasutta	150. In Oneself
Sāvatthinidānaṃ.	At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya uppajjati ajjhattaṃ sukhadukkhan”ti?	“monks, when what exists, because of grasping what, do pleasure and pain arise in oneself?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati rūpaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ.	“When form exists, because of grasping form, pleasure and pain arise in oneself.
Vedanāya sati … pe …	When feeling …
saññāya sati …	perception …
saṅkhāresu sati …	co-doings …
viññāṇe sati viññāṇaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ.	consciousness exists, because of grasping consciousness, pleasure and pain arise in oneself.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkhan”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā … pe …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkhan”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No hetaṃ, bhante”.	“No, sir.”
“Evaṃ passaṃ … pe …	“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.151 Etaṃmama: This Is Mine


151. Etaṃmamasutta	151. This Is Mine
Sāvatthinidānaṃ.	At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa:	“monks, when what exists, because of grasping what and insisting on what,
‘etaṃ mama, esohamasmi, eso me attā’ti samanupassatī”ti?	does someone regard things like this: ‘This is mine, I am this, this is my self’?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa … pe …	“When form exists, because of grasping form and insisting on form …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa:	When consciousness exists, because of grasping consciousness and insisting on consciousness,
‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.	someone regards it like this: ‘This is mine, I am this, this is my self.’
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …	“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti?	“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …	“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti?	“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Evaṃ passaṃ … pe …	“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.152 Soattā: This Is My Self


152. Soattāsutta	152. This Is My Self
Sāvatthinidānaṃ.	At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:	“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?	‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
Bhagavaṃmūlakā no, bhante, dhammā … pe ….	“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:	“When form exists, because of grasping form and insisting on form, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.	‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Vedanāya … pe …	When feeling …
saññāya …	perception …
saṅkhāresu … pe …	co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:	consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.	‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’


Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:	“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?	‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:	“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?	‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
“No hetaṃ, bhante”.	“No, sir.”
“Evaṃ passaṃ … pe …	“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.153 Nocamesiyā: It Might Not Be Mine


153. Nocamesiyāsutta	153. It Might Not Be Mine
Sāvatthinidānaṃ.	At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:	“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?	‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:	“When form exists, because of grasping form and insisting on form, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.	‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
Vedanāya sati …	When feeling …
saññāya sati …	perception …
saṅkhāresu sati …	co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa, evaṃ diṭṭhi uppajjati:	consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.	‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:	“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?	‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:	“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?	‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“No hetaṃ, bhante”.	“No, sir.”
“Evaṃ passaṃ … pe …	“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 22.154 Micchādiṭṭhi: Wrong View


154. Micchādiṭṭhisutta	154. Wrong View
Sāvatthinidānaṃ.	At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa micchādiṭṭhi uppajjatī”ti?	“monks, when what exists, because of grasping what and insisting on what, does wrong view arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa micchādiṭṭhi uppajjati.	“When form exists, because of grasping form and insisting on form, wrong view arises.
Vedanāya sati …	When feeling …
saññāya sati …	perception …
saṅkhāresu sati …	co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa micchādiṭṭhi uppajjati.	consciousness exists, because of grasping consciousness and insisting on consciousness, wrong view arises.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā”ti?	“But by not grasping what�