4👑☸SN 22 vaggas 1-5

vagga1. Nakulapituvagga

	(derived from B. Sujato 2018/12)

Saṃyutta Nikāya 22	Linked Discourses 22
1. Nakulapituvagga	1. Nakula’s Father

1. 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 teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching 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.

2. 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 aristocrats, 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 teachings, 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 teaching, 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 aristocrats, 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 qualities 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 qualities.
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 qualities 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 qualities.


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 qualities 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 qualities.
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 qualities 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 qualities.”


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

3. 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 teaching and training. I understand this teaching and training. What, you understand this teaching 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 teaching 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.’”

4. 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.’”

5. 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.”

6. 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.)

7. 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 teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching 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 principles.
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 principles.
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 teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching 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 principles—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 principles—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.”

8. 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.”

9. 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.”

10. 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.”

11. 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 3. Bhāravagga


3. Bhāravagga	3. The Burden

22. 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.”

23. 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.”

24. 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.”

25. 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.”

26. 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.’”

27. 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.’”

28. 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”.

29. 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.”

30. 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.”

31. 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.”

32. 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. Natumhākavagga


4. Natumhākavagga	4. It’s Not Yours

33. 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.”

34. 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.”

35. 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, diligent, keen, 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, diligent, keen, 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.

36. 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, diligent, keen, 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.

37. 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.”

38. 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.”

39. In Line With the Teachings


39. Anudhammasutta	39. In Line With the Teachings
Sāvatthinidānaṃ.	At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti	“monks, when a monk is practicing in line with the teachings, this is what’s in line with the teachings.
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.”

40. In Line with the Teachings (2nd)


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

41. In Line with the Teachings (3rd)


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

42. In Line with the Teachings (4th)


42. Catutthaanudhammasutta	42. In Line with the Teachings (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 teachings, this is what’s in line with the teachings. 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. Attadīpavagga


5. Attadīpavagga	5. Be Your Own Island

43. 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 teaching 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 teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching 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.”

44. 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 teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching 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 teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching 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.

45. 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.’”

46. 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.’”

47. 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 teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching 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’.”

48. 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.”

49. 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.’”

50. 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.”

51. 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.”

52. 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.”


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.’”


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.’”


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.’”


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.’”


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.’”


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.’”


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.’”


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.’”


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.’”


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.”


2. Aniccavagga	2. Impermanence

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 22 vaggas 1-5

SN 22 vagga1-5

vagga1. Nakulapituvagga

1. Nakula’s Father

2. At Devadaha

3. With Hāliddikāni

4. Hāliddikāni (2nd)

5. Development of undistractible-lucidity

6. Retreat

7. Anxiety Because of Grasping

8. Anxiety Because of Grasping (2nd)

9. Impermanence in the Three Times

10. Suffering in the Three Times

11. Not-Self in the Three Times

SN 22 vagga 2. Aniccavagga

12. Impermanence

13. Suffering

14. Not-Self

15. That Which is Impermanent

16. That Which is Suffering

17. That Which is Not-Self

18. Impermanence With Its Cause

19. Suffering With Its Cause

20. Not-Self With Its Cause

21. With Ānanda

SN 22 vagga 3. Bhāravagga

22. The Burden

23. Complete Understanding

24. Directly Knowing

25. Desire and Greed

26. Gratification

27. Gratification (2nd)

28. Gratification (3rd)

29. Taking Pleasure

30. Arising

31. The Root of Misery

32. The Breakable

SN 22 vagga 4. Natumhākavagga

33. It’s Not Yours

34. It’s Not Yours (2nd)

35. A monk

36. A monk (2nd)

37. With Ānanda

38. With Ānanda (2nd)

39. In Line With the Teachings

40. In Line with the Teachings (2nd)

41. In Line with the Teachings (3rd)

42. In Line with the Teachings (4th)

SN 22 vagga 5. Attadīpavagga

43. Be Your Own Island

44. Practice

45. Impermanence

46. Impermanence (2nd)

47. Ways of Regarding

48. Aggregates

49. With Soṇa

50. With Soṇa (2nd)

51. The End of Relishing

52. The End of Relishing (2nd)

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