4👑☸ Cattāri Ariya-saccaṃ 四聖諦

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SN 35

SN 35 vagga 1 Anicca: Impermanence
SN 35 vagga 2 Yamaka: Pairs
SN 35 vagga 3 Sabba: All
SN 35 vagga 4 Jātidhamma: Liable to Be Reborn
SN 35 vagga 5 Sabbaanicca: N 35 vagga 5. All is Impermanent
- SN 35.52 Upassaṭṭha: Disturbed
SN 35 vagga 6 Avijjā: Ignorance
SN 35 vagga 7 Migajāla: With Migajāla
SN 35 vagga 8 Gilāna: Sick
SN 35 vagga 9 Channa: Channa
SN 35 vagga 10 Saḷa: The Sixes
SN 35 vagga 11 Yogakkhemi: Sanctuary
SN 35 vagga 12 Lokakāmaguṇa: The World and the Kinds of Sensual Stimulation
SN 35 vagga 13 Gahapati: Householders
SN 35 vagga 14 Devadaha: At Devadaha
SN 35 vagga 15 Navapurāṇa: The Old and the New
SN 35 vagga 16 Nandikkhaya: The End of Relishing
SN 35 vagga 17 Saṭṭhipeyyāla: Sixty Abbreviated Texts
SN 35 vagga 18 Samudda: The Ocean
SN 35 vagga 19 Āsīvisa: The Simile of the Vipers


(cst4)	(derived from B. Sujato 2018/12)

SN 35 vagga 1 Anicca: Impermanence

Saṃyutta Nikāya 35	Linked Discourses 35
1. Aniccavagga	1. Impermanence

SN 35.1 Ajjhattānicca: The Interior as Impermanent


1. Ajjhattāniccasutta	1. The Interior as Impermanent
Evaṃ me sutaṃ.	So I have heard.
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Cakkhuṃ, bhikkhave, aniccaṃ.	“monks, the eye 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.’
Sotaṃ aniccaṃ.	The ear is impermanent. …
Yadaniccaṃ … pe …
ghānaṃ aniccaṃ.	The nose is impermanent. …
Yadaniccaṃ … pe …
jivhā aniccā.	The tongue is impermanent. …
Yadaniccaṃ taṃ dukkhaṃ;
yaṃ dukkhaṃ tadanattā.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Kāyo anicco.	The body is impermanent. …
Yadaniccaṃ … pe …
mano anicco.	The mind is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā.	What’s suffering is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35.2 Ajjhattadukkha: The Interior as Suffering


2. Ajjhattadukkhasutta	2. The Interior as Suffering
“Cakkhuṃ, bhikkhave, dukkhaṃ.	“monks, the eye 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.’
Sotaṃ dukkhaṃ … pe …	The ear,
ghānaṃ dukkhaṃ …	nose,
jivhā dukkhā …	tongue,
kāyo dukkho …	body,
mano dukkho.	and mind are 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 itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 35.3 Ajjhattānatta: The Interior as Not-Self


3. Ajjhattānattasutta	3. The Interior as Not-Self
“Cakkhuṃ, bhikkhave, anattā.	“monks, the eye 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.’
Sotaṃ anattā … pe …	The ear,
ghānaṃ anattā …	nose,
jivhā anattā …	tongue,
kāyo anattā …	body,
mano anattā.	and mind are 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 itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 35.4 Bāhirānicca: The Exterior as Impermanent


4. Bāhirāniccasutta	4. The Exterior as Impermanent
“Rūpā, bhikkhave, aniccā.	“monks, sights are 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.’
Saddā …	Sounds,
gandhā …	smells,
rasā …	tastes,
phoṭṭhabbā …	touches,
dhammā aniccā.	and thoughts are impermanent.
Yadaniccaṃ taṃ dukkhaṃ;	What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā.	What’s suffering is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with sights, sounds, smells, tastes, touches, and thoughts.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35.5 Bāhiradukkha: The Exterior as Suffering


5. Bāhiradukkhasutta	5. The Exterior as Suffering
“Rūpā, bhikkhave, dukkhā.	“monks, sights are 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.’ …”
Saddā …
gandhā …
rasā …
phoṭṭhabbā …
dhammā dukkhā.
Yaṃ dukkhaṃ tadanattā.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Evaṃ passaṃ … pe …
nāparaṃ itthattāyāti pajānātī”ti.

SN 35.6 Bāhirānatta: The Exterior as Not-Self


6. Bāhirānattasutta	6. The Exterior as Not-Self
“Rūpā, bhikkhave, anattā.	“monks, sights are 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.’ …”
Saddā … pe …
gandhā …
rasā …
phoṭṭhabbā …
dhammā anattā.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Evaṃ passaṃ … pe …
nāparaṃ itthattāyāti pajānātī”ti.

SN 35.7 Ajjhattāniccātītānāgata: The Interior as Impermanent in the Three Times


7. Ajjhattāniccātītānāgatasutta	7. The Interior as Impermanent in the Three Times
“Cakkhuṃ, bhikkhave, aniccaṃ atītānāgataṃ;	“monks, the eye of the past and future is impermanent,
ko pana vādo paccuppannassa.	not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti;	Seeing this, a learned noble disciple doesn’t worry about the eye of the past,
anāgataṃ cakkhuṃ nābhinandati;	they don’t look forward to enjoying the eye in the future,
paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti.	and they practice for disenchantment, dispassion, and cessation regarding the eye in the present.
Sotaṃ aniccaṃ …	The ear …
ghānaṃ aniccaṃ …	nose …
jivhā aniccā atītānāgatā;	tongue …
ko pana vādo paccuppannāya.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti;
anāgataṃ jivhaṃ nābhinandati;
paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
Kāyo anicco … pe …	body …
mano anicco atītānāgato;	mind of the past and future is impermanent,
ko pana vādo paccuppannassa.	not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti;	Seeing this, a learned noble disciple doesn’t worry about the mind of the past,
anāgataṃ manaṃ nābhinandati;	they don’t look forward to enjoying the mind in the future,
paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.	and they practice for disenchantment, dispassion, and cessation regarding the mind in the present.”

SN 35.8 Ajjhattadukkhātītānāgata: The Interior as Suffering in the Three Times


8. Ajjhattadukkhātītānāgatasutta	8. The Interior as Suffering in the Three Times
“Cakkhuṃ, bhikkhave, dukkhaṃ atītānāgataṃ;	“monks, the eye of the past and future is suffering,
ko pana vādo paccuppannassa.	not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti;	Seeing this, a learned noble disciple doesn’t worry about the eye of the past,
anāgataṃ cakkhuṃ nābhinandati;	they don’t look forward to enjoying the eye in the future,
paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti.	and they practice for disenchantment, dispassion, and cessation regarding the eye in the present. …”
Sotaṃ dukkhaṃ … pe …
ghānaṃ dukkhaṃ … pe …
jivhā dukkhā atītānāgatā;
ko pana vādo paccuppannāya.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti;
anāgataṃ jivhaṃ nābhinandati;
paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
Kāyo dukkho … pe …
mano dukkho atītānāgato;
ko pana vādo paccuppannassa.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti;
anāgataṃ manaṃ nābhinandati;
paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.

SN 35.9 Ajjhattānattātītānāgata: The Interior as Not-Self in the Three Times


9. Ajjhattānattātītānāgatasutta	9. The Interior as Not-Self in the Three Times
“Cakkhuṃ, bhikkhave, anattā atītānāgataṃ;	“monks, the eye of the past and future is not-self,
ko pana vādo paccuppannassa.	not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti;	Seeing this, a learned noble disciple doesn’t worry about the eye of the past,
anāgataṃ cakkhuṃ nābhinandati;	they don’t look forward to enjoying the eye in the future,
paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti.	and they practice for disenchantment, dispassion, and cessation regarding the eye in the present. …”
Sotaṃ anattā … pe …
ghānaṃ anattā … pe …
jivhā anattā atītānāgatā;
ko pana vādo paccuppannāya.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti;
anāgataṃ jivhaṃ nābhinandati;
paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
Kāyo anattā … pe …
mano anattā atītānāgato;
ko pana vādo paccuppannassa.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti;
anāgataṃ manaṃ nābhinandati;
paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.

SN 35.10 Bāhirāniccātītānāgata: The Exterior as Impermanent in the Three Times


10. Bāhirāniccātītānāgatasutta	10. The Exterior as Impermanent in the Three Times
“Rūpā, bhikkhave, aniccā atītānāgatā;	“monks, sights of the past and future are impermanent,
ko pana vādo paccuppannānaṃ.	not to mention the present. …”
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti;
anāgate rūpe nābhinandati;
paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.
Saddā …
gandhā …
rasā …
phoṭṭhabbā …
dhammā aniccā atītānāgatā;
ko pana vādo paccuppannānaṃ.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti;
anāgate dhamme nābhinandati;
paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.

SN 35.11 Bāhiradukkhātītānāgata: The Exterior as Suffering in the Three Times


11. Bāhiradukkhātītānāgatasutta	11. The Exterior as Suffering in the Three Times
“Rūpā, bhikkhave, dukkhā atītānāgatā;	“monks, sights of the past and future are suffering,
ko pana vādo paccuppannānaṃ.	not to mention the present. …”
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti;
anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti … pe ….

SN 35.12 Bāhirānattātītānāgata: The Exterior as Not-Self in the Three Times


12. Bāhirānattātītānāgatasutta	12. The Exterior as Not-Self in the Three Times
“Rūpā, bhikkhave, anattā atītānāgatā;	“monks, sights of the past and future are not-self,
ko pana vādo paccuppannānaṃ.	not to mention the present. …”
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti;
anāgate rūpe nābhinandati;
paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.
Saddā …
gandhā …
rasā …
phoṭṭhabbā …
dhammā anattā atītānāgatā;
ko pana vādo paccuppannānaṃ.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti;
anāgate dhamme nābhinandati;
paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.

SN 35 vagga 2 Yamaka: Pairs


2. Yamakavagga	2. Pairs

SN 35.13 Paṭhamapubbesambodha: Before My Awakening (Interior)


13. Paṭhamapubbesambodhasutta	13. Before My Awakening (Interior)
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 cakkhussa assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	‘What’s the gratification, the drawback, and the escape when it comes to the eye …
Ko sotassa … pe …	ear …
ko ghānassa …	nose …
ko jivhāya …	tongue …
ko kāyassa …	body …
ko manassa assādo, ko ādīnavo, kiṃ nissaraṇan’ti?	and mind?’
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘yaṃ kho cakkhuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ cakkhussa assādo.	‘The pleasure and happiness that arise from the eye: this is its gratification.
Yaṃ cakkhuṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ cakkhussa ādīnavo.	That the eye is impermanent, suffering, and perishable: this is its drawback.
Yo cakkhusmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ cakkhussa nissaraṇaṃ.	Removing and giving up desire and greed for the eye: this is its escape.
Yaṃ sotaṃ … pe …	The pleasure and happiness that arise from the ear …
yaṃ ghānaṃ … pe …	nose …
yaṃ jivhaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ jivhāya assādo.	tongue …
Yaṃ jivhā aniccā dukkhā vipariṇāmadhammā, ayaṃ jivhāya ādīnavo.
Yo jivhāya chandarāgavinayo chandarāgappahānaṃ, idaṃ jivhāya nissaraṇaṃ.
Yaṃ kāyaṃ … pe …	body …
yaṃ manaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manassa assādo.	mind: this is its gratification.
Yaṃ mano anicco dukkho vipariṇāmadhammo, ayaṃ manassa ādīnavo.	That the mind is impermanent, suffering, and perishable: this is its drawback.
Yo manasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ manassa nissaraṇan’ti.	Removing and giving up desire and greed for the mind: this is its escape.’


Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ 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 six interior sense fields’ 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 channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.	But when I did truly understand these six interior sense fields’ 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.
Ñāṇañca pana me dassanaṃ udapādi:	Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

SN 35.14 Dutiyapubbesambodha: Before My Awakening (Exterior)


14. Dutiyapubbesambodhasutta	14. Before My Awakening (Exterior)
“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 rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	‘What’s the gratification, the drawback, and the escape when it comes to sights …
Ko saddānaṃ … pe …	sounds …
ko gandhānaṃ …	smells …
ko rasānaṃ …	tastes …
ko phoṭṭhabbānaṃ …	touches …
ko dhammānaṃ assādo, ko ādīnavo, kiṃ nissaraṇan’ti?	and thoughts?’ …”
Tassa mayhaṃ, bhikkhave, etadahosi:
‘yaṃ kho rūpe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpānaṃ assādo.
Yaṃ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṃ rūpānaṃ ādīnavo.
Yo rūpesu chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpānaṃ nissaraṇaṃ.
Yaṃ sadde …
gandhe …
rase …
phoṭṭhabbe …
yaṃ dhamme paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ dhammānaṃ assādo.
Yaṃ dhammā aniccā dukkhā vipariṇāmadhammā, ayaṃ dhammānaṃ ādīnavo.
Yo dhammesu chandarāgavinayo chandarāgappahānaṃ, idaṃ dhammānaṃ nissaraṇan’ti.

SN 35.15 Paṭhamaassādapariyesana: In Search of Gratification (Interior)


15. Paṭhamaassādapariyesanasutta	15. In Search of Gratification (Interior)
“Cakkhussāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.	“monks, I went in search of the eye’s gratification,
Yo cakkhussa assādo tadajjhagamaṃ.	and I found it.
Yāvatā cakkhussa assādo paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of the eye’s gratification.
Cakkhussāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.	I went in search of the eye’s drawback,
Yo cakkhussa ādīnavo tadajjhagamaṃ.	and I found it.
Yāvatā cakkhussa ādīnavo paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of the eye’s drawback.
Cakkhussāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.	I went in search of escape from the eye,
Yaṃ cakkhussa nissaraṇaṃ tadajjhagamaṃ.	and I found it.
Yāvatā cakkhussa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.	I’ve seen clearly with wisdom the full extent of escape from the eye.
Sotassāhaṃ, bhikkhave …	I went in search of the ear’s …
ghānassāhaṃ, bhikkhave …	nose’s …
jivhāyāhaṃ bhikkhave, assādapariyesanaṃ acariṃ.	tongue’s …
Yo jivhāya assādo tadajjhagamaṃ.
Yāvatā jivhāya assādo paññāya me so sudiṭṭho.
Jivhāyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
Yo jivhāya ādīnavo tadajjhagamaṃ.
Yāvatā jivhāya ādīnavo paññāya me so sudiṭṭho.
Jivhāyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
Yaṃ jivhāya nissaraṇaṃ tadajjhagamaṃ.
Yāvatā jivhāya nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ … pe …	body’s …
manassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.	mind’s gratification,
Yo manassa assādo tadajjhagamaṃ.	and I found it.
Yāvatā manassa assādo paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of the mind’s gratification.
Manassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.	I went in search of the mind’s drawback,
Yo manassa ādīnavo tadajjhagamaṃ.	and I found it.
Yāvatā manassa ādīnavo paññāya me so sudiṭṭho.	I’ve seen clearly with wisdom the full extent of the mind’s drawback.
Manassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.	I went in search of escape from the mind,
Yaṃ manassa nissaraṇaṃ tadajjhagamaṃ.	and I found it.
Yāvatā manassa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.	I’ve seen clearly with wisdom the full extent of escape from the mind.


Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ … pe …	As long as I didn’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening …
paccaññāsiṃ.	But when I did truly understand …
Ñāṇañca pana me dassanaṃ udapādi:	Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

SN 35.16 Dutiyaassādapariyesana: In Search of Gratification (Exterior)


16. Dutiyaassādapariyesanasutta	16. In Search of Gratification (Exterior)
“Rūpānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.	“monks, I went in search of the gratification of sights,
Yo rūpānaṃ assādo tadajjhagamaṃ.	and I found it. …”
Yāvatā rūpānaṃ assādo paññāya me so sudiṭṭho.
Rūpānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
Yo rūpānaṃ ādīnavo tadajjhagamaṃ.
Yāvatā rūpānaṃ ādīnavo paññāya me so sudiṭṭho.
Rūpānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
Yaṃ rūpānaṃ nissaraṇaṃ tadajjhagamaṃ.
Yāvatā rūpānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.
Saddānāhaṃ, bhikkhave …
gandhānāhaṃ, bhikkhave …
rasānāhaṃ, bhikkhave …
phoṭṭhabbānāhaṃ, bhikkhave …
dhammānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.
Yo dhammānaṃ assādo tadajjhagamaṃ.
Yāvatā dhammānaṃ assādo paññāya me so sudiṭṭho.
Dhammānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
Yo dhammānaṃ ādīnavo tadajjhagamaṃ.
Yāvatā dhammānaṃ ādīnavo paññāya me so sudiṭṭho.
Dhammānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
Yaṃ dhammānaṃ nissaraṇaṃ tadajjhagamaṃ.
Yāvatā dhammānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.

SN 35.17 Paṭhamanoceassāda: If There Were No Gratification (Interior)


17. Paṭhamanoceassādasutta	17. If There Were No Gratification (Interior)
“No cedaṃ, bhikkhave, cakkhussa assādo abhavissa, nayidaṃ sattā cakkhusmiṃ sārajjeyyuṃ.	“monks, if there were no gratification in the eye, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṃ sārajjanti.	But because there is gratification in the eye, sentient beings do love it.
No cedaṃ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṃ sattā cakkhusmiṃ nibbindeyyuṃ.	If the eye had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṃ nibbindanti.	But because the eye has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, cakkhussa nissaraṇaṃ abhavissa, nayidaṃ sattā cakkhusmā nissareyyuṃ.	If there were no escape from the eye, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṃ tasmā sattā cakkhusmā nissaranti.	But because there is an escape from the eye, sentient beings do escape from it.
No cedaṃ, bhikkhave, sotassa assādo abhavissa …	If there were no gratification in the ear …
no cedaṃ, bhikkhave, ghānassa assādo abhavissa …	nose …
no cedaṃ, bhikkhave, jivhāya assādo abhavissa, nayidaṃ sattā jivhāya sārajjeyyuṃ.	tongue …
Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti.
No cedaṃ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṃ sattā jivhāya nibbindeyyuṃ.
Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti.
No cedaṃ, bhikkhave, jivhāya nissaraṇaṃ abhavissa, nayidaṃ sattā jivhāya nissareyyuṃ.
Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṃ, tasmā sattā jivhāya nissaranti.
No cedaṃ, bhikkhave, kāyassa assādo abhavissa …	body …
no cedaṃ, bhikkhave, manassa assādo abhavissa, nayidaṃ sattā manasmiṃ sārajjeyyuṃ.	mind, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṃ sārajjanti.	But because there is gratification in the mind, sentient beings do love it.
No cedaṃ, bhikkhave, manassa ādīnavo abhavissa, nayidaṃ sattā manasmiṃ nibbindeyyuṃ.	If the mind had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṃ nibbindanti.	But because the mind has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, manassa nissaraṇaṃ abhavissa, nayidaṃ sattā manasmā nissareyyuṃ.	If there were no escape from the mind, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṃ, tasmā sattā manasmā nissaranti.	But because there is an escape from the mind, sentient beings do escape from it.


Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṃsu.	As long as sentient beings don’t truly understand these six interior sense fields’ 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.
Yato ca kho, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī”ti.	But when sentient beings truly understand these six interior sense fields’ 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.”

SN 35.18 Dutiyanoceassāda: If There Were No Gratification (Exterior)


18. Dutiyanoceassādasutta	18. If There Were No Gratification (Exterior)
“No cedaṃ, bhikkhave, rūpānaṃ assādo abhavissa, nayidaṃ sattā rūpesu sārajjeyyuṃ.	“monks, if there were no gratification in sights, sentient beings wouldn’t love them. …”
Yasmā ca kho, bhikkhave, atthi rūpānaṃ assādo, tasmā sattā rūpesu sārajjanti.
No cedaṃ, bhikkhave, rūpānaṃ ādīnavo abhavissa, nayidaṃ sattā rūpesu nibbindeyyuṃ.
Yasmā ca kho, bhikkhave, atthi rūpānaṃ ādīnavo, tasmā sattā rūpesu nibbindanti.
No cedaṃ, bhikkhave, rūpānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā rūpehi nissareyyuṃ.
Yasmā ca kho, bhikkhave, atthi rūpānaṃ nissaraṇaṃ, tasmā sattā rūpehi nissaranti.
No cedaṃ, bhikkhave, saddānaṃ …
gandhānaṃ …
rasānaṃ …
phoṭṭhabbānaṃ …
dhammānaṃ assādo abhavissa, nayidaṃ sattā dhammesu sārajjeyyuṃ.
Yasmā ca kho, bhikkhave, atthi dhammānaṃ assādo, tasmā sattā dhammesu sārajjanti.
No cedaṃ, bhikkhave, dhammānaṃ ādīnavo abhavissa, nayidaṃ sattā dhammesu nibbindeyyuṃ.
Yasmā ca kho, bhikkhave, atthi dhammānaṃ ādīnavo, tasmā sattā dhammesu nibbindanti.
No cedaṃ, bhikkhave, dhammānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā dhammehi nissareyyuṃ.
Yasmā ca kho, bhikkhave, atthi dhammānaṃ nissaraṇaṃ, tasmā sattā dhammehi nissaranti.

SN 35.19 Paṭhamābhinanda: Taking Pleasure (Interior)


19. Paṭhamābhinandasutta	19. Taking Pleasure (Interior)
“Yo, bhikkhave, cakkhuṃ abhinandati, dukkhaṃ so abhinandati.	“monks, if you take pleasure in the eye, 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 sotaṃ … pe …	If you take pleasure in the ear …
yo ghānaṃ … pe …	nose …
yo jivhaṃ abhinandati, dukkhaṃ so abhinandati.	tongue …
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā”ti vadāmi.
Yo kāyaṃ … pe …	body …
yo manaṃ abhinandati, dukkhaṃ so abhinandati.	mind, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā”ti vadāmi.	If you take pleasure in suffering, I say you’re not exempt from suffering.


“Yo ca kho, bhikkhave, cakkhuṃ nābhinandati, dukkhaṃ so nābhinandati.	If you don’t take pleasure in the eye, 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 sotaṃ … pe …	If you don’t take pleasure in the ear …
yo ghānaṃ … pe …	nose …
yo jivhaṃ nābhinandati, dukkhaṃ so nābhinandati.	tongue …
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi.
Yo kāyaṃ … pe …	body …
yo manaṃ nābhinandati, dukkhaṃ so nābhinandati.	mind, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā”ti vadāmi.	If you don’t take pleasure in suffering, I say you’re exempt from suffering.”

SN 35.20 Dutiyābhinanda: Taking Pleasure (Exterior)


20. Dutiyābhinandasutta	20. Taking Pleasure (Exterior)
“Yo, bhikkhave, rūpe abhinandati, dukkhaṃ so abhinandati.	“monks, if you take pleasure in sights, 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 sadde … pe …
gandhe …
rase …
phoṭṭhabbe …
dhamme abhinandati, dukkhaṃ so abhinandati.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā”ti vadāmi.

SN 35.21 Paṭhamadukkhuppāda: The Arising of Suffering (Interior)


21. Paṭhamadukkhuppādasutta	21. The Arising of Suffering (Interior)
“Yo, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.	“monks, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo sotassa … pe …	The arising, continuation, rebirth, and manifestation of the ear …
yo ghānassa …	nose …
yo jivhāya …	tongue …
yo kāyassa …	body …
yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.	and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.


Yo ca kho, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo.	The cessation, settling, and ending of the eye is the cessation of suffering, the settling of diseases, and the ending of old age and death.
Yo sotassa …	The cessation, settling, and ending of the ear,
yo ghānassa …	nose,
yo jivhāya …	tongue,
yo kāyassa …	body,
yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.	and mind is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

SN 35.22 Dutiyadukkhuppāda: The Arising of Suffering (Exterior)


22. Dutiyadukkhuppādasutta	22. The Arising of Suffering (Exterior)
“Yo, bhikkhave, rūpānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.	“monks, the arising, continuation, rebirth, and manifestation of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo saddānaṃ … pe …	The arising, continuation, rebirth, and manifestation of sounds,
yo gandhānaṃ …	smells,
yo rasānaṃ …	tastes,
yo phoṭṭhabbānaṃ …	touches,
yo dhammānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.	and thoughts is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.


Yo ca kho, bhikkhave, rūpānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo.	The cessation, settling, and ending of sights,
Yo saddānaṃ … pe …	sounds,
yo gandhānaṃ …	smells,
yo rasānaṃ …	tastes,
yo phoṭṭhabbānaṃ …	touches,
yo dhammānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.	and thoughts is the cessation of suffering, the settling of diseases, and the ending of old age and death.”

SN 35 vagga 3 Sabba: All


3. Sabbavagga	3. All

SN 35.23 Sabba: All


23. Sabbasutta	23. All
Sāvatthinidānaṃ.	At Sāvatthī.
“Sabbaṃ vo, bhikkhave, desessāmi.	“monks, I will teach you the all.
Taṃ suṇātha.	Listen …
Kiñca, bhikkhave, sabbaṃ?	And what is the all?
Cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca—	It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts.
idaṃ vuccati, bhikkhave, sabbaṃ.	This is called the all.
Yo, bhikkhave, evaṃ vadeyya:	monks, suppose someone was to say:
‘ahametaṃ sabbaṃ paccakkhāya aññaṃ sabbaṃ paññāpessāmī’ti, tassa vācāvatthukamevassa;	‘I’ll reject this all and describe another all.’ They’d have no grounds for that,
puṭṭho ca na sampāyeyya, uttariñca vighātaṃ āpajjeyya.	they’d be stumped by questions, and, in addition, they’d get frustrated.
Taṃ kissa hetu?	Why is that?
Yathā taṃ, bhikkhave, avisayasmin”ti.	Because they’re out of their element.”

SN 35.24 Pahāna: Giving Up


24. Pahānasutta	24. Giving Up
“Sabbappahānāya vo, bhikkhave, dhammaṃ desessāmi.	“monks, I will teach you the principle for giving up the all.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, sabbappahānāya dhammo?	And what is the principle for giving up the all?
Cakkhuṃ, bhikkhave, pahātabbaṃ, rūpā pahātabbā, cakkhuviññāṇaṃ pahātabbaṃ, cakkhusamphasso pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ … pe …	The eye should be given up. Sights should be given up. Eye consciousness should be given up. Eye contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should also be given up.
tongue …	The ear … nose …
body …	jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṃ pahātabbaṃ, jivhāsamphasso pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ.
mind should be given up. Thoughts should be given up. Mind consciousness should be given up. Mind contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up.	Kāyo pahātabbo …
This is the principle for giving up the all.”	mano pahātabbo, dhammā pahātabbā, manoviññāṇaṃ pahātabbaṃ, manosamphasso pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ.
	Ayaṃ kho, bhikkhave, sabbappahānāya dhammo”ti.

SN 35.25 Abhiññāpariññāpahāna: Giving Up By Direct Knowledge and Complete Understanding


25. Abhiññāpariññāpahānasutta	25. Giving Up By Direct Knowledge and Complete Understanding
“Sabbaṃ abhiññā pariññā pahānāya vo, bhikkhave, dhammaṃ desessāmi.	“monks, I will teach you the principle for giving up the all by direct knowledge and complete understanding.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo?	And what is the principle for giving up the all by direct knowledge and complete understanding?
Cakkhuṃ, bhikkhave, abhiññā pariññā pahātabbaṃ, rūpā abhiññā pariññā pahātabbā, cakkhuviññāṇaṃ abhiññā pariññā pahātabbaṃ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ … pe …	The eye should be given up by direct knowledge and complete understanding. Sights should be given up by direct knowledge and complete understanding. Eye consciousness should be given up by direct knowledge and complete understanding. Eye contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should be given up by direct knowledge and complete understanding.
tongue …	The ear … nose …
body …	jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṃ abhiññā pariññā pahātabbaṃ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ.
mind should be given up by direct knowledge and complete understanding. Thoughts should be given up by direct knowledge and complete understanding. Mind consciousness should be given up by direct knowledge and complete understanding. Mind contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up by direct knowledge and complete understanding.	Kāyo abhiññā pariññā pahātabbo …
This is the principle for giving up the all by direct knowledge and complete understanding.”	mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṃ abhiññā pariññā pahātabbaṃ, manosamphasso abhiññā pariññā pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ.
	Ayaṃ kho, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo”ti.

SN 35.26 Paṭhamaaparijānana: Without Completely Understanding (1st)


26. Paṭhamaaparijānanasutta	26. Without Completely Understanding (1st)
“Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	“monks, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering.
Kiñca, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya?	And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering?
Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	Without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering.
Rūpe anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	Without directly knowing and completely understanding sights …
Cakkhuviññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	eye consciousness …
Cakkhusamphassaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	eye contact …
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya … pe …	painful, pleasant, or neutral feeling that arises conditioned by eye contact, without dispassion for it and giving it up, you can’t end suffering.
jivhaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	Without directly knowing and completely understanding the ear … the nose … the tongue …
Rase … pe …
jivhāviññāṇaṃ … pe …
jivhāsamphassaṃ … pe …
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
Kāyaṃ … pe …	the body …
manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	the mind, without dispassion for it and giving it up, you can’t end suffering.
Dhamme … pe …	Without directly knowing and completely understanding thoughts …
manoviññāṇaṃ … pe …	mind consciousness …
manosamphassaṃ … pe …	mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	painful, pleasant, or neutral feeling that arises conditioned by mind contact, without dispassion for it and giving it up, you can’t end suffering.
Idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering.


Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.	By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering.
Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya?	And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering?
Cakkhuṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.	By directly knowing and completely understanding the eye …
Rūpe abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
Cakkhuviññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
Cakkhusamphassaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya … pe …
jivhaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.	the ear … the nose … the tongue …
Rase … pe …
jivhāviññāṇaṃ … pe …
jivhāsamphassaṃ … pe …
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
Kāyaṃ … pe …	the body …
manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.	the mind, having dispassion for it and giving it up, you can end suffering.
Dhamme … pe …	By directly knowing and completely understanding thoughts …
manoviññāṇaṃ … pe …	mind consciousness …
manosamphassaṃ … pe …	mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.	painful, pleasant, or neutral feeling that arises conditioned by mind contact, having dispassion for it and giving it up, you can end suffering.
Idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.	This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.”

SN 35.27 Dutiyaaparijānana: Without Completely Understanding (2nd)


27. Dutiyaaparijānanasutta	27. Without Completely Understanding (2nd)
“Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	“monks, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering.
Kiñca, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya?	And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering?
Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā … pe …	The eye, sights, eye consciousness, and things cognizable by eye consciousness.
yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā;	The ear … nose … tongue …
yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā;	body …
yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā—	The mind, thoughts, mind consciousness, and things cognizable by mind consciousness.
idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering.


Sabbaṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.	By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering.
Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya?	And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering?
Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā … pe …	The eye, sights, eye consciousness, and things cognizable by eye consciousness.
yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā;	The ear … nose … tongue …
yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā;	body …
yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā—	The mind, thoughts, mind consciousness, and things cognizable by mind consciousness.
idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.	This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.”

SN 35.28 Āditta: Burning


28. Ādittasutta	28. Burning
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena.	At one time the Buddha was staying near Gayā on Gayā Head together with a thousand monks.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“sabbaṃ, bhikkhave, ādittaṃ.	“monks, all is burning.
Kiñca, bhikkhave, sabbaṃ ādittaṃ?	And what is the all that is burning?
Cakkhu, bhikkhave, ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ.	The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also burning.
Kena ādittaṃ?	Burning with what?
‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi … pe …	Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress.
jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ, jivhāsamphasso āditto. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ.	The ear … nose … tongue … body …
Kena ādittaṃ?
‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi … pe …
mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ, manosamphasso āditto. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ.	The mind is burning. Thoughts are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also burning.
Kena ādittaṃ?	Burning with what?
‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi.	Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress, I say.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe …	Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.	They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”


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

SN 35.29 Addhabhūta: Oppressed


29. Addhabhūtasutta	29. Oppressed
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.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“sabbaṃ, bhikkhave, addhabhūtaṃ.	“monks, all is oppressed.
Kiñca, bhikkhave, sabbaṃ addhabhūtaṃ?	And what is the all that is oppressed?
Cakkhu, bhikkhave, addhabhūtaṃ, rūpā addhabhūtā, cakkhuviññāṇaṃ addhabhūtaṃ, cakkhusamphasso addhabhūto, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ.	The eye is oppressed. Sights are oppressed. Eye consciousness is oppressed. Eye contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also oppressed.
Kena addhabhūtaṃ?	Oppressed by what?
‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi … pe …	Oppressed by the fires of greed, hate, and delusion. Oppressed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say.
jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṃ addhabhūtaṃ, jivhāsamphasso addhabhūto, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ.	The ear … nose … tongue …
Kena addhabhūtaṃ?
‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi.
Kāyo addhabhūto … pe …	body …
mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṃ addhabhūtaṃ, manosamphasso addhabhūto, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ.	mind is oppressed. Thoughts are oppressed. Mind consciousness is oppressed. Mind contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also oppressed.
Kena addhabhūtaṃ?	Oppressed by what?
‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi.	Oppressed by greed, hate, and delusion. Oppressed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe …	Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.	They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ ‘vimuttam’iti ñāṇaṃ hoti,	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35.30 Samugghātasāruppa: The Appropriate Practice for Uprooting


30. Samugghātasāruppasutta	30. The Appropriate Practice for Uprooting
“Sabbamaññitasamugghātasāruppaṃ vo, bhikkhave, paṭipadaṃ desessāmi.	“monks, I will teach you the appropriate practice for uprooting all conceiving.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmīti.	Listen and pay close attention, I will speak. …
Katamā ca sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā?	And what is the appropriate practice for uprooting all conceiving?
Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati.	It’s when a monk does not conceive the eye, does not conceive regarding the eye, does not conceive as the eye, and does not conceive ‘the eye is mine.’
Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati.	They don’t conceive sights, they don’t conceive regarding sights, they don’t conceive as sights, and they don’t conceive ‘sights are mine.’
Cakkhuviññāṇaṃ na maññati, cakkhuviññāṇasmiṃ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṃ meti na maññati.	They don’t conceive eye consciousness …
Cakkhusamphassaṃ na maññati, cakkhusamphassasmiṃ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati.	eye contact …
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati … pe …	They don’t conceive the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t conceive regarding that, they don’t conceive as that, and they don’t conceive ‘that is mine.’
jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati.	They don’t conceive the ear … nose … tongue …
Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati.
Jivhāviññāṇaṃ na maññati, jivhāviññāṇasmiṃ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṃ meti na maññati.
Jivhāsamphassaṃ na maññati, jivhāsamphassasmiṃ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati.
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati … pe …	body …
manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati.	mind …
Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati.
Manoviññāṇaṃ na maññati, manoviññāṇasmiṃ na maññati, manoviññāṇato na maññati, manoviññāṇaṃ meti na maññati.
Manosamphassaṃ na maññati, manosamphassasmiṃ na maññati, manosamphassato na maññati, manosamphasso meti na maññati.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati.	They don’t conceive the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t conceive regarding that, they don’t conceive as that, and they don’t conceive ‘that is mine.’
Sabbaṃ na maññati, sabbasmiṃ na maññati, sabbato na maññati, sabbaṃ meti na maññati.	They don’t conceive all, they don’t conceive regarding all, they don’t conceive as all, and they don’t conceive ‘all is mine.’
So evaṃ amaññamāno na ca kiñci loke upādiyati.	Not conceiving, they don’t grasp at anything in the world.
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā”ti.	This is the appropriate practice for uprooting all conceiving.”

SN 35.31 Paṭhamasamugghātasappāya: The Practice Conducive to Uprooting (1st)


31. Paṭhamasamugghātasappāyasutta	31. The Practice Conducive to Uprooting (1st)
“Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.	“monks, I will teach you the practice that’s conducive to uprooting all identifying.
Taṃ suṇātha.	Listen …
Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā?	And what is the practice that’s conducive to uprooting all identifying?
Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati.	It’s when a monk does not identify with the eye, does not identify in the eye, does not identify from the eye, and does not identify: ‘The eye is mine.’
Rūpe na maññati … pe …	They don’t identify with sights …
cakkhuviññāṇaṃ na maññati, cakkhusamphassaṃ na maññati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati.	eye consciousness … eye contact. And they don’t identify with the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t identify in that, they don’t identify from that, and they don’t identify: ‘That is mine.’
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā.	For whatever you identify with, whatever you identify in, whatever you identify from, and whatever you identify as ‘mine’: that becomes something else.
Aññathābhāvī bhavasatto loko bhavamevābhinandati … pe …	The world is attached to being, taking pleasure only in being, yet it becomes something else.
jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati.	They don’t identify with the ear … nose … tongue …
Rase na maññati … pe …
jivhāviññāṇaṃ na maññati, jivhāsamphassaṃ na maññati.
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati.
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā.
Aññathābhāvī bhavasatto loko bhavamevābhinandati … pe …	body …
manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati.	mind …
Dhamme na maññati … pe …
manoviññāṇaṃ na maññati, manosamphassaṃ na maññati.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati.	They don’t identify with the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t identify in that, they don’t identify from that, and they don’t identify: ‘That is mine.’
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā.	For whatever you identify with, whatever you identify in, whatever you identify from, and whatever you identify as ‘mine’: that becomes something else.
Aññathābhāvī bhavasatto loko bhavamevābhinandati.	The world is attached to being, taking pleasure only in being, yet it becomes something else.
Yāvatā, bhikkhave, khandhadhātuāyatanaṃ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati.	As far as the aggregates, elements, and sense fields extend, they don’t identify with that, they don’t identify in that, they don’t identify from that, and they don’t identify: ‘That is mine.’
So evaṃ amaññamāno na ca kiñci loke upādiyati.	Not identifying, they don’t grasp at anything in the world.
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti.	This is the practice that’s conducive to uprooting all identifying.”

SN 35.32 Dutiyasamugghātasappāya: The Practice Conducive to Uprooting (2nd)


32. Dutiyasamugghātasappāyasutta	32. The Practice Conducive to Uprooting (2nd)
“Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.	“monks, I will teach you the practice that’s conducive to uprooting all identifying.
Taṃ suṇātha.	Listen …
Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā?	And what is the practice that’s conducive to uprooting all identifying?


Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye 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 liable to fall apart, 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.”


“Rūpā … pe …	“Are sights …
cakkhuviññāṇaṃ …	eye consciousness …


cakkhusamphasso nicco vā anicco vā”ti?	eye contact …



“Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?	The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that 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 liable to fall apart, 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” … pe ….	“No, sir.” …


“Jivhā niccā vā aniccā vā”ti?	“Is the ear … nose … tongue …




“Aniccaṃ, bhante” … pe …
dhammā …	body … mind …
manoviññāṇaṃ …
manosamphasso nicco vā anicco vā”ti?



“Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?	The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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 liable to fall apart, 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.”


“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.	“Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe …	And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
jivhāyapi nibbindati, rasesupi … pe … yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe ….	They grow disenchanted with the ear … nose … tongue … body …
Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.	They grow disenchanted with the mind, thoughts, mind consciousness, and mind contact.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.	And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti.	This is the practice that’s conducive to uprooting all identifying.”

SN 35 vagga 4 Jātidhamma: Liable to Be Reborn


4. Jātidhammavagga	4. Liable to Be Reborn

33–42. Jātidhammādisuttadasaka	33–42. Ten on Liable to Be Reborn, Etc.
Sāvatthinidānaṃ.	At Sāvatthī.
Tatra kho … pe …
“sabbaṃ, bhikkhave, jātidhammaṃ.	“monks, all is liable to be reborn.
Kiñca, bhikkhave, sabbaṃ jātidhammaṃ?	And what is the all that is liable to be reborn?
Cakkhu, bhikkhave, jātidhammaṃ.	The eye,
Rūpā …	sights,
cakkhuviññāṇaṃ …	eye consciousness,
cakkhusamphasso jātidhammo.	and eye contact are liable to be reborn.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ … pe …	And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also liable to be reborn.
jivhā …	The ear … nose … tongue …
rasā …
jivhāviññāṇaṃ …
jivhāsamphasso …
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ.
Kāyo … pe …	body …
mano jātidhammo, dhammā jātidhammā, manoviññāṇaṃ jātidhammaṃ, manosamphasso jātidhammo.	The mind, thoughts, mind consciousness, and mind contact are liable to be reborn.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ.	And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also liable to be reborn.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi … cakkhuviññāṇepi … cakkhusamphassepi … pe …	Seeing this a learned noble disciple grows disenchanted …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”



“Sabbaṃ, bhikkhave, jarādhammaṃ …	“monks, all is liable to grow old. …”
saṅkhittaṃ.



“Sabbaṃ, bhikkhave, byādhidhammaṃ …	“monks, all is liable to fall sick. …”
saṅkhittaṃ.



“Sabbaṃ, bhikkhave, maraṇadhammaṃ …	“monks, all is liable to die. …”
saṅkhittaṃ.



“Sabbaṃ, bhikkhave, sokadhammaṃ …	“monks, all is liable to sorrow. …”
saṅkhittaṃ.



“Sabbaṃ, bhikkhave, saṅkilesikadhammaṃ …	“monks, all is liable to be corrupted. …”
saṅkhittaṃ.



“Sabbaṃ, bhikkhave, khayadhammaṃ …	“monks, all is liable to end. …”
saṅkhittaṃ.



“Sabbaṃ, bhikkhave, vayadhammaṃ …	“monks, all is liable to vanish. …”
saṅkhittaṃ.



“Sabbaṃ, bhikkhave, samudayadhammaṃ …	“monks, all is liable to originate. …”
saṅkhittaṃ.



“Sabbaṃ, bhikkhave, nirodhadhammaṃ …	“monks, all is liable to cease. …”
saṅkhittaṃ.

SN 35 vagga 5 Sabbaanicca: N 35 vagga 5. All is Impermanent


5. Sabbaaniccavagga	N 35 vagga 5. All is Impermanent

43–51. Aniccādisuttanavaka	43–51. Nine on Impermanence, Etc.
Sāvatthinidānaṃ.	At Sāvatthī.
Tatra kho … pe …
“sabbaṃ, bhikkhave, aniccaṃ.	“monks, all is impermanent.
Kiñca, bhikkhave, sabbaṃ aniccaṃ?	And what is the all that is impermanent?
Cakkhu, bhikkhave, aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco.	The eye, sights, eye consciousness, and eye contact are impermanent.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ … pe …	And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent.
jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco.	The ear … nose … tongue …
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.
Kāyo anicco … pe …	body …
mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco.	The mind, thoughts, mind consciousness, and mind contact are impermanent.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.	The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.	Seeing this, a learned noble disciple grows disenchanted …
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe …
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati,
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
‘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.’”



“Sabbaṃ, bhikkhave, dukkhaṃ … pe ….	“monks, all is suffering. …”



“Sabbaṃ, bhikkhave, anattā … pe ….	“monks, all is not-self. …”



“Sabbaṃ, bhikkhave, abhiññeyyaṃ … pe ….	“monks, all is to be directly known. …”



“Sabbaṃ, bhikkhave, pariññeyyaṃ … pe ….	“monks, all is to be completely understood. …”



“Sabbaṃ, bhikkhave, pahātabbaṃ … pe ….	“monks, all is to be given up. …”



“Sabbaṃ, bhikkhave, sacchikātabbaṃ … pe ….	“monks, all is to be realized. …”



“Sabbaṃ, bhikkhave, abhiññāpariññeyyaṃ … pe ….	“monks, all is to be directly known and completely understood. …”



“Sabbaṃ, bhikkhave, upaddutaṃ … pe ….	“monks, all is troubled. …”





Saṃyutta Nikāya 35	Linked Discourses 35

SN 35.52 Upassaṭṭha: Disturbed


52. Upassaṭṭhasutta	52. Disturbed
“Sabbaṃ, bhikkhave, upassaṭṭhaṃ.	“monks, all is disturbed.
Kiñca, bhikkhave, sabbaṃ upassaṭṭhaṃ?	And what is the all that is disturbed?
Cakkhu, bhikkhave, upassaṭṭhaṃ, rūpā upassaṭṭhā, cakkhuviññāṇaṃ upassaṭṭhaṃ, cakkhusamphasso upassaṭṭho.	The eye, sights, eye consciousness, and eye contact are disturbed.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ … pe …	And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also disturbed.
jivhā upassaṭṭhā, rasā upassaṭṭhā, jivhāviññāṇaṃ upassaṭṭhaṃ, jivhāsamphasso upassaṭṭho.	The ear … nose … tongue …
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ.
Kāyo upassaṭṭho …	body …
mano upassaṭṭho, dhammā upassaṭṭhā, manoviññāṇaṃ upassaṭṭhaṃ, manosamphasso upassaṭṭho.	The mind, thoughts, mind consciousness, and mind contact are disturbed.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ.	And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also disturbed.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.	Seeing this, a learned noble disciple grows disenchanted …
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe …
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35 vagga 6 Avijjā: Ignorance


6. Avijjāvagga	6. Ignorance

SN 35.53 Avijjāpahāna: Giving Up Ignorance


53. Avijjāpahānasutta	53. Giving Up Ignorance
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:
“kathaṃ nu kho, bhante, jānato kathaṃ passato avijjā pahīyati, vijjā uppajjatī”ti?	“Sir, how does one know and see so as to give up ignorance and give rise to knowledge?”


“Cakkhuṃ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati.	“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises.
Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
Cakkhuviññāṇaṃ …
cakkhusamphassaṃ …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.	And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises.
Sotaṃ …	Knowing and seeing the ear …
ghānaṃ …	nose …
jivhaṃ …	tongue …
kāyaṃ …	body …
manaṃ aniccato jānato passato avijjā pahīyati, vijjā uppajjati.	Knowing and seeing the mind, thoughts, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises.
Dhamme …
manoviññāṇaṃ …
manosamphassaṃ …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.	And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises.
Evaṃ kho, bhikkhu, jānato evaṃ passato avijjā pahīyati, vijjā uppajjatī”ti.	That’s how to know and see so as to give up ignorance and give rise to knowledge.”

SN 35.54 Saṃyojanappahāna: Giving Up Fetters


54. Saṃyojanappahānasutta	54. Giving Up Fetters
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato, saṃyojanā pahīyantī”ti?	“Sir, how does one know and see so that the fetters are given up?”
“Cakkhuṃ kho, bhikkhu, aniccato jānato passato saṃyojanā pahīyanti.	“monk, knowing and seeing the eye as impermanent, the fetters are given up …”
Rūpe …
cakkhuviññāṇaṃ …
cakkhusamphassaṃ …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti.
Sotaṃ …
ghānaṃ …
jivhaṃ …
kāyaṃ …
manaṃ …
dhamme …
manoviññāṇaṃ …
manosamphassaṃ …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti.
Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā pahīyantī”ti.

SN 35.55 Saṃyojanasamugghāta: Uprooting the Fetters


55. Saṃyojanasamugghātasutta	55. Uprooting the Fetters
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato saṃyojanā samugghātaṃ gacchantī”ti?	“Sir, how does one know and see so that the fetters are uprooted?”
“Cakkhuṃ kho, bhikkhu, anattato jānato passato saṃyojanā samugghātaṃ gacchanti.	“monk, knowing and seeing the eye as not-self, the fetters are uprooted …”
Rūpe anattato …
cakkhuviññāṇaṃ …
cakkhusamphassaṃ …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti.
Sotaṃ …
ghānaṃ …
jivhaṃ …
kāyaṃ …
manaṃ …
dhamme …
manoviññāṇaṃ …
manosamphassaṃ …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti.
Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā samugghātaṃ gacchantī”ti.

SN 35.56 Āsavapahāna: Giving Up Defilements


56. Āsavapahānasutta	56. Giving Up Defilements
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā pahīyantī”ti … pe ….	“Sir, how does one know and see so that the defilements are given up?” …

SN 35.57 Āsavasamugghāta: Uprooting Defilements


57. Āsavasamugghātasutta	57. Uprooting Defilements
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā samugghātaṃ gacchantī”ti … pe ….	“Sir, how does one know and see so that the defilements are uprooted?” …

SN 35.58 Anusayapahāna: Giving Up Tendencies


58. Anusayapahānasutta	58. Giving Up Tendencies
“Kathaṃ nu kho … pe … anusayā pahīyantī”ti … pe ….	“Sir, how does one know and see so that the underlying tendencies are given up?” …

SN 35.59 Anusayasamugghāta: Uprooting Tendencies


59. Anusayasamugghātasutta	59. Uprooting Tendencies
“Kathaṃ nu kho … pe …	“Sir, how does one know and see so that the underlying tendencies are uprooted?” …
anusayā samugghātaṃ gacchantī”ti?
“Cakkhuṃ kho, bhikkhu, anattato jānato passato anusayā samugghātaṃ gacchanti … pe …
sotaṃ …
ghānaṃ …
jivhaṃ …
kāyaṃ …
manaṃ …
dhamme …
manoviññāṇaṃ …
manosamphassaṃ …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato anusayā samugghātaṃ gacchanti.
Evaṃ kho, bhikkhu, jānato evaṃ passato anusayā samugghātaṃ gacchantī”ti.

SN 35.60 Sabbupādānapariññā: The Complete Understanding of All Grasping


60. Sabbupādānapariññāsutta	60. The Complete Understanding of All Grasping
“Sabbupādānapariññāya vo, bhikkhave, dhammaṃ desessāmi.	“monks, I will teach you the principle for the complete understanding of all grasping.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, sabbupādānapariññāya dhammo?	And what is the principle for the complete understanding of all grasping?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā.	Contact is a condition for feeling.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, eye contact, and feeling.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādānan’ti pajānāti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely understood grasping.’
Sotañca paṭicca sadde ca uppajjati …	Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca …	Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca …	Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca …	Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā.	Contact is a condition for feeling.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with the mind, thoughts, mind consciousness, mind contact, and feeling.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādānan’ti pajānāti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely understood grasping.’
Ayaṃ kho, bhikkhave, sabbupādānapariññāya dhammo”ti.	This is the principle for the complete understanding of all grasping.”

SN 35.61 Paṭhamasabbupādānapariyādāna: The Depletion of All Fuel (1st)


61. Paṭhamasabbupādānapariyādānasutta	61. The Depletion of All Fuel (1st)
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi.	“monks, I will teach you the principle for depleting all fuel.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?	And what is the principle for depleting all fuel?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā.	Contact is a condition for feeling.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, eye contact, and feeling.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādānan’ti pajānāti … pe …	Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely depleted grasping.’
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ … pe …	Ear … nose … tongue … body …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā.	Contact is a condition for feeling.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati.	Seeing this, a learned noble disciple grows disenchanted with the mind, thoughts, mind consciousness, mind contact, and feeling.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādānan’ti pajānāti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely depleted grasping.’
Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.	This is the principle for depleting all fuel.”

SN 35.62 Dutiyasabbupādānapariyādāna: The Depletion of All Fuel (2nd)


62. Dutiyasabbupādānapariyādānasutta	62. The Depletion of All Fuel (2nd)
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi.	“monks, I will teach you the principle for depleting all fuel.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?	And what is the principle for depleting all fuel?


Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye 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 liable to fall apart, 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.”


“Rūpā … pe …	“Sights …
cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	eye consciousness …



“Cakkhusamphasso nicco vā anicco vā”ti?	eye contact …



“Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?	The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?”


“Aniccaṃ, bhante” … pe ….	“Impermanent, sir.” …


“Sotaṃ …	“Ear …
ghānaṃ …	nose …
jivhā …	tongue …
kāyo …	body …
mano …	mind …
dhammā …	thoughts …
manoviññāṇaṃ …	mind consciousness …
manosamphasso …	mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi niccaṃ vā aniccaṃ vā”ti?	The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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 liable to fall apart, 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.”


“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.	“Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe …	And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati … pe …	They grow disenchanted with the ear … nose … tongue … body …
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.	They grow disenchanted with the mind, thoughts, mind consciousness, and mind contact.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.	And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.	This is the principle for depleting all fuel.”

SN 35 vagga 7 Migajāla: With Migajāla


7. Migajālavagga	7. With Migajāla

SN 35.63 Paṭhamamigajāla: With Migajāla (1st)


63. Paṭhamamigajālasutta	63. With Migajāla (1st)
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho āyasmā migajālo yena bhagavā … pe …	Then Venerable Migajāla went up to the Buddha …
ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca:	and said to him:
“‘ekavihārī, ekavihārī’ti, bhante, vuccati.	“Sir, they speak of one who lives alone.
Kittāvatā nu kho, bhante, ekavihārī hoti, kittāvatā ca pana sadutiyavihārī hotī”ti?	How is one who lives alone defined? And how is living with a partner defined?”


“Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	“Migajāla, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	this gives rise to relishing.
Nandiyā sati sārāgo hoti;	When there’s relishing there’s lust.
sārāge sati saṃyogo hoti.	When there’s lust there is a fetter.
Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati.	A monk who is fettered by relishing is said to live with a partner.
… pe …	There are sounds … smells … tastes … touches …
Santi kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	this gives rise to relishing.
Nandiyā sati sārāgo hoti;	When there’s relishing there’s lust.
sārāge sati saṃyogo hoti.	When there’s lust there is a fetter.
Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati.	A monk who is fettered by relishing is said to live with a partner.
Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni;	A monk who lives like this is said to live with a partner, even if they frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat.
atha kho sadutiyavihārīti vuccati.
Taṃ kissa hetu?	Why is that?
Taṇhā hissa dutiyā, sāssa appahīnā.	For craving is their partner, and they haven’t given it up.
Tasmā ‘sadutiyavihārī’ti vuccati.	That’s why they’re said to live with a partner.


Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati.	If a monk doesn’t approve, welcome, and keep clinging to them,
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati.	relishing ceases.
Nandiyā asati sārāgo na hoti;	When there’s no relishing there’s no lust.
sārāge asati saṃyogo na hoti.	When there’s no lust there’s no fetter.
Nandisaṃyojanavisaṃyutto kho, migajāla, bhikkhu ekavihārīti vuccati … pe …	A monk who is not fettered by relishing is said to live alone.
santi ca kho, migajāla, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati.	If a monk doesn’t approve, welcome, and keep clinging to them,
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati.	relishing ceases.
Nandiyā asati sārāgo na hoti;	When there’s no relishing there’s no lust.
sārāge asati saṃyogo na hoti.	When there’s no lust there’s no fetter.
Nandisaṃyojanavippayutto kho, migajāla, bhikkhu ekavihārīti vuccati.	A monk who is not fettered by relishing is said to live alone.
Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi gāmante viharati ākiṇṇo bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi.	A monk who lives like this is said to live alone, even if they live in the neighborhood of a village crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples.
Atha kho ekavihārīti vuccati.
Taṃ kissa hetu?	Why is that?
Taṇhā hissa dutiyā, sāssa pahīnā.	For craving is their partner, and they have given it up.
Tasmā ‘ekavihārī’ti vuccatī”ti.	That’s why they’re said to live alone.”

SN 35.64 Dutiyamigajāla: With Migajāla (2nd)


64. Dutiyamigajālasutta	64. With Migajāla (2nd)
Atha kho āyasmā migajālo yena bhagavā tenupasaṅkami … pe …	Then Venerable Migajāla went up to the Buddha …
ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca:	and said to him:
“sādhu me, bhante, bhagavā saṅkhittena 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.”


“Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	“Migajāla, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keep clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	this gives rise to relishing.
Nandisamudayā dukkhasamudayo, migajālāti vadāmi … pe …	Relishing is the origin of suffering, I say.
santi ca kho, migajāla, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	this gives rise to relishing.
Nandisamudayā dukkhasamudayo, migajālāti vadāmi.	Relishing is the origin of suffering, I say.


Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati.	If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases.
Nandinirodhā dukkhanirodho, migajālāti vadāmi … pe …	When relishing ceases, suffering ceases, I say.
santi ca kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā … pe …	There are sounds … smells … tastes … touches …
santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati.	If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases.
Nandinirodhā dukkhanirodho, migajālāti vadāmī”ti.	When relishing ceases, suffering ceases, I say.”


Atha kho āyasmā migajālo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	And then Venerable Migajāla 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 āyasmā migajālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharato nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Migajāla, 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 panāyasmā migajālo arahataṃ ahosīti.	And Migajāla became one of the perfected.

SN 35.65 Paṭhamasamiddhimārapañhā: Samiddhi’s Question About Māra


65. Paṭhamasamiddhimārapañhāsutta	65. Samiddhi’s Question About Māra
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 āyasmā samiddhi yena bhagavā … pe …	Then Venerable Samiddhi went up to the Buddha …
bhagavantaṃ etadavoca:	and said to him:
“‘māro, māro’ti, bhante, vuccati.	“Sir, they speak of this thing called ‘Māra’.
Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā”ti?	How do we define Māra or what is known as Māra?”


“Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.	“Samiddhi, where there is the eye, sights, eye consciousness, and phenomena to be known by eye consciousness, there is Māra or what is known as Māra.
Atthi sotaṃ, atthi saddā, atthi sotaviññāṇaṃ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.	Where there is the ear, sounds, ear consciousness, and phenomena to be known by ear consciousness, there is Māra or what is known as Māra.
Atthi ghānaṃ, atthi gandhā, atthi ghānaviññāṇaṃ, atthi ghānaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.	Where there is the nose, smells, nose consciousness, and phenomena to be known by nose consciousness, there is Māra or what is known as Māra.
Atthi jivhā, atthi rasā, atthi jivhāviññāṇaṃ, atthi jivhāviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.	Where there is the tongue, tastes, tongue consciousness, and phenomena to be known by tongue consciousness, there is Māra or what is known as Māra.
Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṃ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.	Where there is the body, touches, body consciousness, and phenomena to be known by body consciousness, there is Māra or what is known as Māra.
Atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.	Where there is the mind, thoughts, mind consciousness, and phenomena to be known by mind consciousness, there is Māra or what is known as Māra.


Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā.	Where there is no eye, no sights, no eye consciousness, and no phenomena to be known by eye consciousness, there is no Māra or what is known as Māra.
Natthi sotaṃ … pe …	Where there is no ear …
natthi ghānaṃ … pe …	no nose …
natthi jivhā, natthi rasā, natthi jivhāviññāṇaṃ, natthi jivhāviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā.	no tongue …
Natthi kāyo … pe ….	no body …
Natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā”ti.	Where there is no mind, no thoughts, no mind consciousness, and no phenomena to be known by mind consciousness, there is no Māra or what is known as Māra.”

SN 35.66 Samiddhisattapañhā: Samiddhi’s Question About a Sentient Being


66. Samiddhisattapañhāsutta	66. Samiddhi’s Question About a Sentient Being
“‘Satto, satto’ti, bhante, vuccati.	“Sir, they speak of this thing called a ‘sentient being’.
Kittāvatā nu kho, bhante, satto vā assa sattapaññatti vā”ti … pe ….	How do we define a sentient being or what is known as a sentient being?” …

SN 35.67 Samiddhidukkhapañhā: Samiddhi’s Question About Suffering


67. Samiddhidukkhapañhāsutta	67. Samiddhi’s Question About Suffering
“‘Dukkhaṃ, dukkhan’ti, bhante, vuccati.	“Sir, they speak of this thing called ‘suffering’.
Kittāvatā nu kho, bhante, dukkhaṃ vā assa dukkhapaññatti vā”ti … pe ….	How do we define suffering or what is known as suffering?” …

SN 35.68 Samiddhilokapañhā: Samiddhi’s Question About the World


68. Samiddhilokapañhāsutta	68. Samiddhi’s Question About the World
“‘Loko, loko’ti, bhante, vuccati.	“Sir, they speak of this thing called ‘the world’.
Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā”ti?	How do we define the world or what is known as the world?”
“Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti … pe …	“Samiddhi, where there is the eye, sights, eye consciousness, and phenomena to be known by eye consciousness, there is the world or what is known as the world.
atthi jivhā … pe …	Where there is the ear … nose … tongue … body …
atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vā.	Where there is the mind, thoughts, mind consciousness, and phenomena to be known by mind consciousness, there is the world or what is known as the world.


Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā … pe …	Where there is no eye, no sights, no eye consciousness, and no phenomena to be known by eye consciousness, there is no world or what is known as the world.
natthi jivhā … pe …	Where there is no ear … nose … tongue … body …
natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā”ti.	Where there is no mind, no thoughts, no mind consciousness, and no phenomena to be known by mind consciousness, there is no world or what is known as the world.”

SN 35.69 Upasenaāsīvisa: Upasena and the Viper


69. Upasenaāsīvisasutta	69. Upasena and the Viper
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca upaseno rājagahe viharanti sītavane sappasoṇḍikapabbhāre.	At one time the venerables Sāriputta and Upasena were staying near Rājagaha in the Cool Wood, under the Snake’s Hood Grotto.
Tena kho pana samayena āyasmato upasenassa kāye āsīviso patito hoti.	Now at that time a viper fell on Upasena’s body,
Atha kho āyasmā upaseno bhikkhū āmantesi:	and he addressed the monks:
“etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha.	“Come, reverends, lift this body onto a cot and carry it outside
Purāyaṃ kāyo idheva vikirati;	before it’s scattered right here
seyyathāpi bhusamuṭṭhī”ti.	like a handful of chaff.”


Evaṃ vutte, āyasmā sāriputto āyasmantaṃ upasenaṃ etadavoca:	When he said this, Sāriputta said to him:
“na kho pana mayaṃ passāma āyasmato upasenassa kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmaṃ.	“But we don’t see any impairment in your body or deterioration of your faculties.
Atha ca panāyasmā upaseno evamāha:	Yet you say:
‘etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha.	‘Come, reverends, lift this body onto a cot and carry it outside
Purāyaṃ kāyo idheva vikirati;	before it’s scattered right here
seyyathāpi bhusamuṭṭhī’”ti.	like a handful of chaff.’”
“Yassa nūna, āvuso sāriputta, evamassa:	“Reverend Sāriputta, there may be an impairment in body or deterioration of faculties for someone who thinks:
‘ahaṃ cakkhūti vā mama cakkhūti vā … pe …	‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear …
ahaṃ jivhāti vā mama jivhāti vā …	nose … tongue … body …’
ahaṃ manoti vā mama mano’ti vā.	Or ‘I am the mind’ or ‘the mind is mine.’
Tassa, āvuso sāriputta, siyā kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmo.
Mayhañca kho, āvuso sāriputta, na evaṃ hoti:	But I don’t think like that.
‘ahaṃ cakkhūti vā mama cakkhūti vā … pe …
ahaṃ jivhāti vā mama jivhāti vā … pe …
ahaṃ manoti vā mama manoti vā’.
Tassa mayhañca kho, āvuso sāriputta, kiṃ kāyassa vā aññathattaṃ bhavissati, indriyānaṃ vā vipariṇāmo”ti.	So why would there be an impairment in my body or deterioration of my faculties?”


Tathā hi panāyasmato upasenassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayo susamūhato.	“That must be because Venerable Upasena has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato upasenassa na evaṃ hoti:	That’s why it doesn’t occur to you:
“‘ahaṃ cakkhūti vā mama cakkhūti vā … pe …	‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear …
ahaṃ jivhāti vā mama jivhāti vā … pe …	nose … tongue … body …’
ahaṃ manoti vā mama mano’ti vā”ti.	Or ‘I am the mind’ or ‘the mind is mine.’”
Atha kho te bhikkhū āyasmato upasenassa kāyaṃ mañcakaṃ āropetvā bahiddhā nīhariṃsu.	Then those monks lifted Upasena’s body onto a cot and carried it outside.
Atha kho āyasmato upasenassa kāyo tattheva vikiri;	And his body was scattered right there
seyyathāpi bhusamuṭṭhīti.	like a handful of chaff.

SN 35.70 Upavāṇasandiṭṭhika: Upavāṇa on What is Realizable in This Very Life


70. Upavāṇasandiṭṭhikasutta	70. Upavāṇa on What is Realizable in This Very Life
Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami … pe …	Then Venerable Upavāṇa went up to the Buddha …
ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca:	and said to him:
“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati.	“Sir, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?	In what way is the teaching realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”


“Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca.	“Upavāṇa, take a monk who sees a sight with their eyes. They experience both the sight and the desire for the sight.
Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.	There is desire for sights in them, and they understand that.
Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca.	Since this is so,
Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi … pe ….	this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.


Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca.	Next, take a monk who hears … smells … tastes … touches …
Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti.
Yaṃ taṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca.
Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi … pe ….


Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca.	Next, take a monk who knows a thought with their mind. They experience both the thought and the desire for the thought.
Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.	There is desire for thoughts in them, and they understand that.
Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca.	Since this is so,
Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti … pe … paccattaṃ veditabbo viññūhi … pe ….	this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.


Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti, no ca rūparāgappaṭisaṃvedī.	Take a monk who sees a sight with their eyes. They experience the sight but no desire for the sight.
Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.	There is no desire for sights in them, and they understand that.
Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedīhi kho hoti, no ca rūparāgappaṭisaṃvedī.	Since this is so,
Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi … pe ….	this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.


Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedīhi kho hoti, no ca rasarāgappaṭisaṃvedī. Asantañca ajjhattaṃ rasesu rāgaṃ ‘natthi me ajjhattaṃ rasesu rāgo’ti pajānāti … pe ….	Next, take a monk who hears … smells … tastes … touches …


Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī.
Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.
Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī.	Next, take a monk who knows a thought with their mind. They experience the thought but no desire for the thought.
Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.	There is no desire for thoughts in them, and they understand that.
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.	Since this is so, this is how the teaching is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

SN 35.71 Paṭhamachaphassāyatana: Six Fields of Contact (1st)


71. Paṭhamachaphassāyatanasutta	71. Six Fields of Contact (1st)
“Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	“monks, anyone who doesn’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape
Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti.	has not completed the spiritual journey and is far from this teaching and training.”


Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks said to the Buddha:
“etthāhaṃ, bhante, anassasaṃ.	“Here, sir, I’m lost.
Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti.	For I don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape.”


“Taṃ kiṃ maññasi, bhikkhu,	“What do you think, monk?
cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?	Do you regard the eye like this: ‘This is mine, I am this, this is my self’?”


“No hetaṃ, bhante”.	“No, sir.”


“Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati.	“Good, monk! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’
Esevanto dukkhassa … pe …	Just this is the end of suffering.
jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?	Do you regard the ear … nose … tongue … body …



“Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati.
Esevanto dukkhassa … pe …
manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?	Do you regard the mind like this: ‘This is mine, I am this, this is my self’?”


“No hetaṃ, bhante”.	“No, sir.”


“Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati.	“Good, monk! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’
Esevanto dukkhassā”ti.	Just this is the end of suffering.”

SN 35.72 Dutiyachaphassāyatana: Six Fields of Contact (2nd)


72. Dutiyachaphassāyatanasutta	72. Six Fields of Contact (2nd)
“Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	“monks, anyone who doesn’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape
Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti.	has not completed the spiritual journey and is far from this teaching and training.”


Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks said to the Buddha:
“etthāhaṃ, bhante, anassasaṃ panassasaṃ.	“Here, sir, I’m lost, truly lost.
Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti.	For I don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape.”


“Taṃ kiṃ maññasi, bhikkhu,	“What do you think, monk?
cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?	Do you regard the eye like this: ‘This is not mine, I am not this, this is not my self’?”


“Evaṃ, bhante”.	“Yes, sir.”


“Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati.	“Good, monk! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’
Evaṃ te etaṃ paṭhamaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya … pe ….	In this way you will give up the first field of contact, so that there are no more future lives.


“Jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?	Do you regard the ear … nose … tongue … body …




“Manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?	Do you regard the mind like this: ‘This is not mine, I am not this, this is not my self’?”


“Evaṃ, bhante”.	“Yes, sir.”


“Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati.	“Good, monk! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’
Evaṃ te etaṃ chaṭṭhaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāyā”ti.	In this way you will give up the sixth field of contact, so that there are no more future lives.”

SN 35.73 Tatiyachaphassāyatana: Six Fields of Contact (3rd)


73. Tatiyachaphassāyatanasutta	73. Six Fields of Contact (3rd)
“Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.	“monks, anyone who doesn’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape
Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti.	has not completed the spiritual journey and is far from this teaching and training.”


Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks said to the Buddha:
“etthāhaṃ, bhante, anassasaṃ panassasaṃ.	“Here, sir, I’m lost, truly lost.
Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti.	For I don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape.”


“Taṃ kiṃ maññasi, bhikkhu,	“What do you think, monk?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye 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 liable to fall apart, 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.”


“Sotaṃ …	“Is the ear …
ghānaṃ …	nose …
jivhā …	tongue …
kāyo …	body …
mano nicco vā anicco vā”ti?	mind permanent or impermanent?”


“Anicco, 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 liable to fall apart, 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.”


“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati.	“Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35 vagga 8 Gilāna: Sick


8. Gilānavagga	8. Sick

SN 35.74 Paṭhamagilāna: Sick (1st)


74. Paṭhamagilānasutta	74. Sick (1st)
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, and said to him:
“amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno.	“Sir, in such and such a monastery there’s a monk who is junior and not well-known. He’s sick, suffering, gravely ill.
Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.	Please go to him out of compassion.”


Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami.	When the Buddha heard that the monk was junior and ill, understanding that he was not well-known, he went to him.
Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ.	That monk saw the Buddha coming off in the distance
Disvāna mañcake samadhosi.	and tried to rise on his cot.
Atha kho bhagavā taṃ bhikkhuṃ etadavoca:	Then the Buddha said to that monk:
“alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi.	“It’s all right, monk, don’t get up.
Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti.	There are some seats spread out, I will sit there.”
Nisīdi bhagavā paññatte āsane.	He sat on the seat spread out
Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca:	and said to the monk:
“kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti?	“I hope you’re keeping well, monk; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”


“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo”ti.	“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”


“Kacci te, bhikkhu, na kiñci kukkuccaṃ, na koci vippaṭisāro”ti?	“I hope you don’t have any remorse or regret?”


“Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro”ti.	“Indeed, sir, I have no little remorse and regret.”


“Kacci pana taṃ, bhikkhu, attā sīlato upavadatī”ti?	“I hope you have no reason to blame yourself when it comes to ethical conduct?”


“Na kho maṃ, bhante, attā sīlato upavadatī”ti.	“No sir, I have no reason to blame myself when it comes to ethical conduct.”


“No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti?	“In that case, monk, why do you have remorse and regret?”


“Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī”ti.	“Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.”


“No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī”ti?	“If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?”


“Rāgavirāgatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”ti.	“I understand that the Buddha has taught the Dhamma for the purpose of the fading away of greed.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, rāgavirāgatthaṃ mayā dhammaṃ desitaṃ ājānāsi.	It’s good that you understand that I’ve taught the Dhamma for the purpose of the fading away of greed.
Rāgavirāgattho hi, bhikkhu, mayā dhammo desito.	For that is indeed the purpose.
Taṃ kiṃ maññasi, bhikkhu,	What do you think, monk?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye permanent or impermanent?”


“Aniccaṃ, bhante”.	“Impermanent, sir.” …


“… pe …
Sotaṃ …	“Is the ear …
ghānaṃ …	nose …
jivhā …	tongue …
kāyo …	body …
mano nicco vā anicco vā”ti?	mind permanent or impermanent?”


“Anicco, 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 liable to fall apart, 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.”


“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati … pe … manasmimpi nibbindati.	“Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
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 … pe … nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended … there is no return to any state of existence.’”


Idamavoca bhagavā.	That is what the Buddha said.
Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi.	Satisfied, that monk was happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhuno virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in that monk:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”

SN 35.75 Dutiyagilāna: Sick (2nd)


75. Dutiyagilānasutta	75. Sick (2nd)
Atha kho aññataro bhikkhu … pe … bhagavantaṃ etadavoca:	Then a monk went up to the Buddha … and said to him:
“amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno.	“Sir, in such and such a monastery there’s a monk who is junior and not well-known. He’s sick, suffering, gravely ill.
Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.	Please go to him out of compassion.”


Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami.	When the Buddha heard that the monk was junior and ill, understanding that he was not well-known, he went to him.
Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ.	That monk saw the Buddha coming off in the distance
Disvāna mañcake samadhosi.	and tried to rise on his cot.
Atha kho bhagavā taṃ bhikkhuṃ etadavoca:	Then the Buddha said to that monk:
“alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi.	“It’s all right, monk, don’t get up.
Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti.	There are some seats spread out, I will sit there.”
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca:	He sat on the seat spread out and said to the monk:
“kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti?	“I hope you’re keeping well, monk; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”


“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ … pe …	“Sir, I’m not keeping well, I’m not alright. …
na kho maṃ, bhante, attā sīlato upavadatī”ti.	I have no reason to blame myself when it comes to ethical conduct.”


“No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti?	“In that case, monk, why do you have remorse and regret?”


“Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī”ti.	“Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.”


“No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī”ti?	“If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?”


“Anupādāparinibbānatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”ti.	“I understand that the Buddha has taught the Dhamma for the purpose of complete nirvana by not grasping.”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, anupādāparinibbānatthaṃ mayā dhammaṃ desitaṃ ājānāsi.	It’s good that you understand that I’ve taught the Dhamma for the purpose of complete nirvana by not grasping.
Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito.	For that is indeed the purpose.


Taṃ kiṃ maññasi, bhikkhu,	“What do you think, monk?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye permanent or impermanent?”


“Aniccaṃ, bhante”.	“Impermanent, sir.” …


“… pe …
Sotaṃ …	“Is the ear …
ghānaṃ …	nose …
jivhā …	tongue …
kāyo …	body …
mano …	mind …
manoviññāṇaṃ …	mind consciousness …
manosamphasso …	mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?	The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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 liable to fall apart, 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.”


“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati … pe …	“Seeing this, a learned noble disciple grows disenchanted with the eye … ear … nose … tongue … body …
manasmimpi …	mind …
manoviññāṇepi …	mind consciousness …
manosamphassepi nibbindati.	mind contact …
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.	They grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”


Idamavoca bhagavā.	That is what the Buddha said.
Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi.	Satisfied, that monk was happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṃ vimuccīti.	And while this discourse was being spoken, the mind of that monk was freed from defilements by not grasping.

SN 35.76 Rādhaanicca: With Rādha on Impermanence


76. Rādhaaniccasutta	76. With Rādha on Impermanence
Atha kho āyasmā rādho … pe …	The Venerable Rādha went up to the Buddha …
ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:	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, rādha, aniccaṃ tatra te chando pahātabbo.	“Rādha, you should give up desire for what is impermanent.
Kiñca, rādha, aniccaṃ tatra te chando pahātabbo?	And what is impermanent?
Cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ …	The eye, sights, eye consciousness,
cakkhusamphasso …	and eye contact are impermanent.
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo … pe …	And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent. You should give up desire for it.
jivhā …	The ear … nose … tongue …
kāyo …	body …
mano anicco. Tatra te chando pahātabbo.	The mind,
Dhammā …	thoughts,
manoviññāṇaṃ …	mind consciousness,
manosamphasso …	and mind contact are impermanent.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo.	And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent. You should give up desire for it.
Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo”ti.	You should give up desire for what is impermanent.”

SN 35.77 Rādhadukkha: With Rādha on Suffering


77. Rādhadukkhasutta	77. With Rādha on Suffering
“Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo.	“Rādha, you should give up desire for what is suffering. …”
Kiñca, rādha, dukkhaṃ?
Cakkhu kho, rādha, dukkhaṃ. Tatra te chando pahātabbo.
Rūpā …
cakkhuviññāṇaṃ …
cakkhusamphasso …
yampidaṃ cakkhusamphassa … pe … adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo … pe …
mano dukkho …
dhammā …
manoviññāṇaṃ …
manosamphasso …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo.
Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo”ti.



With Rādha on ImpermanenceNext With Rādha on Not-Self	With Rādha on ImpermanenceNext With Rādha on Not-Self

SN 35.78 Rādhaanatta: With Rādha on Not-Self


78. Rādhaanattasutta	78. With Rādha on Not-Self
“Yo kho, rādha, anattā tatra te chando pahātabbo.	“Rādha, you should give up desire for what is not-self. …”
Ko ca, rādha, anattā?
Cakkhu kho, rādha, anattā. Tatra te chando pahātabbo.
Rūpā …
cakkhuviññāṇaṃ …
cakkhusamphasso …
yampidaṃ cakkhusamphassapaccayā … pe …
mano anattā …
dhammā …
manoviññāṇaṃ …
manosamphasso …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā. Tatra te chando pahātabbo.
Yo kho, rādha, anattā tatra te chando pahātabbo”ti.

SN 35.79 Paṭhamaavijjāpahāna: Giving Up Ignorance (1st)


79. Paṭhamaavijjāpahānasutta	79. Giving Up Ignorance (1st)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe …	Then a monk went up to the Buddha …
ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	and said to him:
“atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?	“Sir, is there one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge?”


“Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.	“There is, monk.”


“Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?	“But what is that one thing?”


“Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.	“Ignorance is one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge.”


“Kathaṃ pana, bhante, jānato, kathaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?	“But how does a monk know and see so as to give up ignorance and give rise to knowledge?”


“Cakkhuṃ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe … cakkhuviññāṇaṃ … cakkhusamphassaṃ …	“When a monk knows and sees the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises.
yampidaṃ, cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati … pe …	And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. …
manaṃ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṃ … manosamphassaṃ …	Knowing and seeing the mind, thoughts, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati.	And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises.
Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.	That’s how a monk knows and sees so as to give up ignorance and give rise to knowledge.”

SN 35.80 Dutiyaavijjāpahāna: Giving Up Ignorance (2nd)


80. Dutiyaavijjāpahānasutta	80. Giving Up Ignorance (2nd)
Atha kho aññataro bhikkhu … pe … etadavoca:	Then a monk went up to the Buddha … and said to him:
“atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?	“Sir, is there one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge?”


“Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.	“There is, monk.”


“Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?	“But what is that one thing?”


“Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.	“Ignorance is one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge.”


“Kathaṃ pana, bhante, jānato, kathaṃ passato avijjā pahīyati, vijjā uppajjatī”ti?	“But how does a monk know and see so as to give up ignorance and give rise to knowledge?”


“Idha, bhikkhu, bhikkhuno sutaṃ hoti:	“It’s when a monk has heard:
‘sabbe dhammā nālaṃ abhinivesāyā’ti.	‘Nothing is worth clinging on to.’
Evañcetaṃ, bhikkhu, bhikkhuno sutaṃ hoti:	When a monk has heard that
‘sabbe dhammā nālaṃ abhinivesāyā’ti.	nothing is worth clinging on to,
So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya sabbanimittāni aññato passati, cakkhuṃ aññato passati, rūpe …	they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, they see all signs as other. They see the eye, sights,
cakkhuviññāṇaṃ …	eye consciousness,
cakkhusamphassaṃ …	and eye contact as other.
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati … pe …	And they also see the pleasant, painful, or neutral feeling that arises conditioned by eye contact as other. …
manaṃ aññato passati, dhamme …	They see the mind, thoughts,
manoviññāṇaṃ …	mind consciousness,
manosamphassaṃ …	and mind contact as other.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati.	And they also see the pleasant, painful, or neutral feeling that arises conditioned by mind contact as other.
Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.	That’s how a monk knows and sees so as to give up ignorance and give rise to knowledge.”

SN 35.81 Sambahulabhikkhu: Several monks


81. Sambahulabhikkhusutta	81. Several monks
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu … pe … ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then several monks went up to the Buddha … and said to him:
“idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti:	“Sir, sometimes wanderers who follow other paths ask us:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti?	‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’
Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma:	We answer them like this:
‘dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’ti.	‘The purpose of living the spiritual life under the Buddha is to completely understand suffering.’
Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?	Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”


“Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati.	“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.
Dukkhassa hi, bhikkhave, pariññatthaṃ mayi brahmacariyaṃ vussati.	For the purpose of living the spiritual life under me is to completely understand suffering.
Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	If wanderers who follow other paths were to ask you:
‘katamaṃ pana taṃ, āvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti?	‘Reverends, what is that suffering?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:	You should answer them:
‘cakkhu kho, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussati.	‘Reverends, the eye is suffering. The purpose of living the spiritual life under the Buddha is to completely understand this.
Rūpā … pe …	Sights … Eye consciousness … Eye contact …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ.	The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering.
Tassa pariññāya bhagavati brahmacariyaṃ vussati … pe …	The purpose of living the spiritual life under the Buddha is to completely understand this.
mano dukkho … pe …	Ear … Nose … Tongue … Body … Mind …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ.	The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering.
Tassa pariññāya bhagavati brahmacariyaṃ vussati.	The purpose of living the spiritual life under the Buddha is to completely understand this.
Idaṃ kho taṃ, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussatī’ti.	This is that suffering. The purpose of living the spiritual life under the Buddha is to completely understand this.’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.	When questioned by wanderers who follow other paths, that’s how you should answer them.”

SN 35.82 Lokapañhā: A Question On the World


82. Lokapañhāsutta	82. A Question On the World
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:


“‘Loko, loko’ti, bhante, vuccati.	“Sir, they speak of this thing called ‘the world’.
Kittāvatā nu kho, bhante, lokoti vuccatī”ti?	How is the world defined?”
“‘Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati.	“It wears away, monk, that’s why it’s called ‘the world’.
Kiñca lujjati?	And what is wearing away?
Cakkhu kho, bhikkhu, lujjati.	The eye is wearing away.
Rūpā lujjanti, cakkhuviññāṇaṃ lujjati, cakkhusamphasso lujjati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati … pe …	Sights … eye consciousness … eye contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also wearing away.
jivhā lujjati … pe …	The ear … nose … tongue … body …
mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati.	The mind … thoughts … mind consciousness … mind contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also wearing away.
Lujjatīti kho, bhikkhu, tasmā lokoti vuccatī”ti.	It wears away, monk, that’s why it’s called ‘the world’.”

SN 35.83 Phaggunapañhā: Phagguna’s Question


83. Phaggunapañhāsutta	83. Phagguna’s Question
Atha kho āyasmā phagguno … pe … ekamantaṃ nisinno kho āyasmā phagguno bhagavantaṃ etadavoca:	And then Venerable Phagguna went up to the Buddha … and said to him:


“Atthi nu kho, bhante, taṃ cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe …	“Sir, suppose someone were to describe the Buddhas of the past who have become completely nirvana'd, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. Does the eye exist by which they could be described?
atthi nu kho, bhante, sā jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe …	Does the ear … nose … tongue … body exist …?
atthi nu kho so, bhante, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti?	Does the mind exist by which they could be described?”


“Natthi kho taṃ, phagguna, cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe …	“Phagguna, suppose someone were to describe the Buddhas of the past who have become completely nirvana'd, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. The eye does not exist by which they could be described.
natthi kho sā, phagguna, jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe …	The ear … nose … tongue … body does not exist …
natthi kho so, phagguna, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti.	The mind does not exist by which they could be described.”

SN 35 vagga 9 Channa: Channa


9. Channavagga	9. Channa

SN 35.84 Palokadhamma: Wearing Out


84. Palokadhammasutta	84. Wearing Out
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:


“‘Loko, loko’ti, bhante, vuccati.	“Sir, they speak of this thing called ‘the world’.
Kittāvatā nu kho, bhante, lokoti vuccatī”ti?	How is the world defined?”
“Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko.	“Ānanda, that which wears out is called the world in the training of the noble one.
Kiñca, ānanda, palokadhammaṃ?	And what wears out?
Cakkhu kho, ānanda, palokadhammaṃ, rūpā palokadhammā, cakkhuviññāṇaṃ palokadhammaṃ, cakkhusamphasso palokadhammo, yampidaṃ cakkhusamphassapaccayā … pe … tampi palokadhammaṃ … pe …	The eye wears out. Sights … eye consciousness … eye contact wears out. The painful, pleasant, or neutral feeling that arises conditioned by eye contact also wears out.
jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṃ palokadhammaṃ, jivhāsamphasso palokadhammo, yampidaṃ jivhāsamphassapaccayā … pe … tampi palokadhammaṃ … pe …	The ear … nose … tongue … body …
mano palokadhammo, dhammā palokadhammā, manoviññāṇaṃ palokadhammaṃ, manosamphasso palokadhammo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi palokadhammaṃ.	The mind … thoughts … mind consciousness … mind contact wears out. The painful, pleasant, or neutral feeling that arises conditioned by mind contact also wears out.
Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko”ti.	That which wears out is called the world in the training of the noble one.”

SN 35.85 Suññataloka: The World is Empty


85. Suññatalokasutta	85. The World is Empty
Atha kho āyasmā ānando … pe … bhagavantaṃ etadavoca:	And then Venerable Ānanda … said to the Buddha:
“‘suñño loko, suñño loko’ti, bhante, vuccati.	“Sir, they say that ‘the world is empty’.
Kittāvatā nu kho, bhante, suñño lokoti vuccatī”ti?	What does the saying ‘the world is empty’ refer to?”
“Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā tasmā suñño lokoti vuccati.	“Ānanda, they say that ‘the world is empty’ because it’s empty of self or what belongs to self.
Kiñca, ānanda, suññaṃ attena vā attaniyena vā?	And what is empty of self or what belongs to self?
Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā.	The eye,
Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā … pe …	sights, eye consciousness, and eye contact are empty of self or what belongs to self. …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā.	The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also empty of self or what belongs to self.
Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī”ti.	They say that ‘the world is empty’ because it’s empty of self or what belongs to self.”

SN 35.86 Saṅkhittadhamma: A Teaching In Brief


86. Saṅkhittadhammasutta	86. A Teaching In Brief
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Seated to one side, Venerable Ānanda said to the Buddha:
“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.”


“Taṃ kiṃ maññasi, ānanda,	“What do you think, Ānanda?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye 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 liable to fall apart, 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.”


“Rūpā niccā vā aniccā vā”ti?	“Are sights …



“Cakkhuviññāṇaṃ … pe …	eye consciousness … eye contact …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?	The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that 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 liable to fall apart, 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” … pe ….	“No, sir.” …


“Jivhā niccā vā aniccā vā”ti?	“Is the ear … nose … tongue … body … mind …



“Jivhāviññāṇaṃ …
jivhāsamphasso … pe …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?	The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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 liable to fall apart, 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.”


“Evaṃ passaṃ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … cakkhusamphassepi nibbindati … pe …	“Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.	They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35.87 Channa: With Channa


87. Channasutta	87. With Channa
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti.	Now at that time the venerables Sāriputta, Mahācunda, and Channa were staying on the Vulture’s Peak Mountain.
Tena kho pana samayena yena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno.	Now at that time Venerable Channa was sick, suffering, gravely ill.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca:	Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahācunda and said to him:
“āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti.	“Come, Reverend Cunda, let’s go to see Venerable Channa and ask about his illness.”
“Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.	“Yes, reverend,” replied Mahācunda.


Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu. Nisajja kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca:	And then Sāriputta and Mahācunda went to see Channa and sat down on the seats spread out. Then Sāriputta said to Channa:
“kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti?	“I hope you’re keeping well, Reverend Channa; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”


“Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo.	“Reverend Sāriputta, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.
Seyyathāpi, āvuso, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, āvuso, adhimattā vātā muddhani ūhananti.	The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ … pe … no paṭikkamo.
Seyyathāpi, āvuso, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, āvuso, adhimattā sīse sīsavedanā.	The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head.
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ … pe … no paṭikkamo.
Seyyathāpi, āvuso, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho adhimattā vātā kucchiṃ parikantanti.	The winds piercing my belly are so severe, it feels like an expert butcher or their apprentice is slicing my belly open with a meat cleaver.
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ … pe … no paṭikkamo.
Seyyathāpi, āvuso, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, āvuso, adhimatto kāyasmiṃ ḍāho.	The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo.	I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.
Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti.	Reverend Sāriputta, I will slit my wrists. I don’t wish to live.”


“Mā āyasmā channo satthaṃ āharesi.	“Please don’t slit your wrists!
Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma.	Venerable Channa, keep going! We want you to keep going.
Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi.	If you don’t have any suitable food, we’ll find it for you.
Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi.	If you don’t have suitable medicine, we’ll find it for you.
Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi.	If you don’t have a capable carer, we’ll find one for you.
Mā āyasmā channo satthaṃ āharesi.	Please don’t slit your wrists!
Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā”ti.	Venerable Channa, keep going! We want you to keep going.”


“Na me, āvuso sāriputta, natthi sappāyāni bhojanāni;	“Reverend Sāriputta, it’s not that I don’t have suitable food;
atthi me sappāyāni bhojanāni.	I do have suitable food.
Napi me natthi sappāyāni bhesajjāni;	It’s not that I don’t have suitable medicine;
atthi me sappāyāni bhesajjāni.	I do have suitable medicine.
Napi me natthi patirūpā upaṭṭhākā;	It’s not that I don’t have a capable carer;
atthi me patirūpā upaṭṭhākā.	I do have a capable carer.
Api ca me, āvuso, satthā pariciṇṇo dīgharattaṃ manāpeneva, no amanāpena.	Moreover, for a long time now I have served the Teacher with love, not without love.
Etañhi, āvuso, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva, no amanāpena.	For it is proper for a disciple to serve the Teacher with love, not without love.
‘Anupavajjaṃ channo bhikkhu satthaṃ āharissatī’ti—evametaṃ, āvuso sāriputta, dhārehī”ti.	You should remember this: ‘The monk Channa slit his wrists blamelessly.’”


“Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.	“I’d like to ask Venerable Channa about a certain point, if you’d take the time to answer.”
“Pucchāvuso sāriputta, sutvā vedissāmā”ti.	“Ask, Reverend Sāriputta. When I’ve heard it I’ll know.”


“Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi … pe …	“Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’?
jivhaṃ, āvuso channa, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi … pe …	Do you regard the ear … nose … tongue … body …
manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?	mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?”


“Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe …	“Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’
jivhaṃ, āvuso sāriputta, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe …	I regard the ear … nose … tongue … body …
manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.	mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.”


“Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi …	“Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?”
jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi …
manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?


“Cakkhusmiṃ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe …	“Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.”
jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe …
manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.


Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca:	When he said this, Venerable Mahācunda said to Venerable Channa:
“tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ niccakappaṃ sādhukaṃ manasi kātabbaṃ:	“So, Reverend Channa, you should pay close attention to this instruction of the Buddha whenever you can:
‘nissitassa calitaṃ, anissitassa calitaṃ natthi.	‘For the dependent there is agitation. For the independent there’s no agitation.
Calite asati passaddhi hoti.	When there’s no agitation there is pacification.
Passaddhiyā sati nati na hoti.	When there’s pacification there’s no inclination.
Natiyā asati āgatigati na hoti.	When there’s no inclination, there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.	When there’s no coming and coming, there’s no passing away and reappearing.
Cutūpapāte asati nevidha na huraṃ na ubhayamantarena.	When there’s no passing away and reappearing, there’s no this world or world beyond or in-between the two.
Esevanto dukkhassā’”ti.	Just this is the end of suffering.’”


Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu.	And when the venerables Sāriputta and Mahācunda had given Venerable Channa this advice they got up from their seat and left.
Atha kho āyasmā channo acirapakkantesu tesu āyasmantesu satthaṃ āharesi.	Not long after those venerables had left, Venerable Channa slit his wrists.


Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmatā, bhante, channena satthaṃ āharitaṃ.	“Sir, Venerable Channa has slit his wrists.
Tassa kā gati ko abhisamparāyo”ti?	Where has he been reborn in his next life?”
“Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti?	“Sāriputta, didn’t the monk Channa declare his blamelessness to you personally?”
“Atthi, bhante, pubbavijjanaṃ nāma vajjigāmo.	“Sir, there is a Vajjian village named Pubbavijjhana
Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti.	where Channa had families with whom he was friendly, intimate, and familiar.”
“Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni.	“The monk Channa did indeed have such families.
Na kho panāhaṃ, sāriputta, ettāvatā saupavajjoti vadāmi.	But this is not enough for me to call someone ‘blameworthy’.
Yo kho, sāriputta, tañca kāyaṃ nikkhipati, aññañca kāyaṃ upādiyati, tamahaṃ saupavajjoti vadāmi.	When someone lays down this body and takes up another body, I call them ‘blameworthy’.
Taṃ channassa bhikkhuno natthi.	But the monk Channa did no such thing.
‘Anupavajjaṃ channena bhikkhunā satthaṃ āharitan’ti—	You should remember this: ‘The monk Channa slit his wrists blamelessly.’”
evametaṃ, sāriputta, dhārehī”ti.

SN 35.88 Puṇṇa: With Puṇṇa


88. Puṇṇasutta	88. With Puṇṇa
Atha kho āyasmā puṇṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca:	And then Venerable Puṇṇa went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”


“Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	“Puṇṇa, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	this gives rise to relishing.
‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi … pe …	Relishing is the origin of suffering, I say.
santi kho, puṇṇa, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	this gives rise to relishing.
‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi.	Relishing is the origin of suffering, I say.


Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī.	If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases.
‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi … pe …	When relishing ceases, suffering ceases, I say. …
santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī.	If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases.
‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi.	When relishing ceases, suffering ceases, I say.


Iminā tvaṃ, puṇṇa, mayā saṃkhittena ovādena ovadito katamasmiṃ janapade viharissasī”ti?	Puṇṇa, now that I’ve given you this brief advice, what country will you live in?”
“Atthi, bhante, sunāparanto nāma janapado, tatthāhaṃ viharissāmī”ti.	“Sir, there’s a country called Sunāparanta; I will live there.”


“Caṇḍā kho, puṇṇa, sunāparantakā manussā;	“The people of Sunāparanta are wild and rough, Puṇṇa.
pharusā kho, puṇṇa, sunāparantakā manussā.
Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tatra te, puṇṇa, kinti bhavissatī”ti?	If they abuse and insult you, what will you think of them?”


“Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tatra me evaṃ bhavissati:	“If they abuse and insult me, I will think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī’ti.	‘These people of Sunāparanta are gracious, truly gracious, since they don’t hit me with their fists.’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”


“Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?	“But if they do hit you with their fists, what will you think of them then?”


“Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra me evaṃ bhavissati:	“If they hit me with their fists, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime leḍḍunā pahāraṃ dentī’ti.	‘These people of Sunāparanta are gracious, truly gracious, since they don’t throw stones at me.’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”


“Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?	“But if they do throw stones at you, what will you think of them then?”


“Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra me evaṃ bhavissati:	“If they throw stones at me, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī’ti.	‘These people of Sunāparanta are gracious, truly gracious, since they don’t beat me with a club.’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”


“Sace pana puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?	“But if they do beat you with a club, what will you think of them then?”


“Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra me evaṃ bhavissati:	“If they beat me with a club, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī’ti.	‘These people of Sunāparanta are gracious, truly gracious, since they don’t stab me with a knife.’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”


“Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?	“But if they do stab you with a knife, what will you think of them then?”


“Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tatra me evaṃ bhavissati:	“If they stab me with a knife, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ nayime tiṇhena satthena jīvitā voropentī’ti.	‘These people of Sunāparanta are gracious, truly gracious, since they don’t take my life with a sharp knife.’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”


“Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?	“But if they do take your life with a sharp knife, what will you think of them then?”


“Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṃ bhavissati:	“If they take my life with a sharp knife, I’ll think:
‘santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti, taṃ me idaṃ apariyiṭṭhaññeva satthahārakaṃ laddhan’ti.	‘There are disciples of the Buddha who looked for someone to assist with slitting their wrists because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”


“Sādhu sādhu, puṇṇa.	“Good, good Puṇṇa!
Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade vatthuṃ.	Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta.
Yassadāni tvaṃ, puṇṇa, kālaṃ maññasī”ti.	Now, Puṇṇa, go at your convenience.”


Atha kho āyasmā puṇṇo bhagavato vacanaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi.	And then Puṇṇa welcomed and agreed with the Buddha’s words. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sunāparanta.
Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari.	Traveling stage by stage, he arrived at Sunāparanta,
Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati.	and stayed there.
Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi.	Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges.
Tenevantaravassena pañcamattāni upāsikāsatāni paṭivedesi.
Tenevantaravassena tisso vijjā sacchākāsi.
Tenevantaravassena parinibbāyi.	And within that same rainy season he became completely nirvana'd.


Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu … pe … ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then several monks went up to the Buddha … and said to him:
“yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṅkhittena ovādena ovadito, so kālaṅkato.	“Sir, the son of a good family named Puṇṇa, who was advised in brief by the Buddha, has passed away.
Tassa kā gati ko abhisamparāyo”ti?	Where has he been reborn in his next life?”


“Paṇḍito, bhikkhave, puṇṇo kulaputto, paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi.	“monks, Puṇṇa, the son of a good family, was astute. He practiced in line with the teachings, and did not trouble me about the teachings.
Parinibbuto, bhikkhave, puṇṇo kulaputto”ti.	Puṇṇa has become completely nirvana'd.”

SN 35.89 Bāhiya: With Bāhiya


89. Bāhiyasutta	89. With Bāhiya
Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca:	Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṅkhittena 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.”


“Taṃ kiṃ maññasi, bāhiya,	“What do you think, Bāhiya?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye 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 liable to fall apart, 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.”


“Rūpā niccā vā aniccā vā”ti?	“Are sights …


“Aniccā, bhante” … pe …
cakkhuviññāṇaṃ … pe …	eye consciousness …
cakkhusamphasso … pe …	eye contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?	The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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 liable to fall apart, 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.”


“Evaṃ passaṃ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe …	“Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.	They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
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.’”


Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	And then Venerable Bāhiya approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Bāhiya, 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 panāyasmā bāhiyo arahataṃ ahosīti.	And Venerable Bāhiya became one of the perfected.

SN 35.90 Paṭhamaejā: Turbulence (1st)


90. Paṭhamaejāsutta	90. Turbulence (1st)
“Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ.	“monks, turbulence is a disease, turbulence is a boil, turbulence is a dart.
Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo.	That’s why the Realized One lives unperturbed, with dart drawn out.
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti,	Now, a monk might wish: ‘May I live unperturbed, with dart drawn out.’
cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya;	So let them not conceive the eye, let them not conceive regarding the eye, let them not conceive as the eye, let them not conceive ‘the eye is mine.’
rūpe na maññeyya, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya;	Let them not conceive sights …
cakkhuviññāṇaṃ na maññeyya, cakkhuviññāṇasmiṃ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṃ meti na maññeyya;	eye consciousness …
cakkhusamphassaṃ na maññeyya, cakkhusamphassasmiṃ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya.	eye contact …
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.	Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive regarding that, let them not conceive as that, and let them not conceive ‘that is mine.’


Sotaṃ na maññeyya … pe …	Let them not conceive the ear …
ghānaṃ na maññeyya … pe …	nose …
jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya;	tongue …
rase na maññeyya … pe …
jivhāviññāṇaṃ na maññeyya … pe …
jivhāsamphassaṃ na maññeyya … pe …
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.


Kāyaṃ na maññeyya … pe …	body …
manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya;	mind …
dhamme na maññeyya … pe …	thoughts …
mano viññāṇaṃ … pe …	mind consciousness …
manosamphassaṃ … pe …	mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya;	Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive regarding that, let them not conceive as that, and let them not conceive ‘that is mine.’
sabbaṃ na maññeyya, sabbasmiṃ na maññeyya, sabbato na maññeyya, sabbaṃ meti na maññeyya.	Let them not conceive all, let them not conceive regarding all, let them not conceive as all, let them not conceive ‘all is mine’.


So evaṃ amaññamāno na kiñcipi loke upādiyati.	Not conceiving, they don’t grasp at anything in the world.
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35.91 Dutiyaejā: Turbulence (2nd)


91. Dutiyaejāsutta	91. Turbulence (2nd)
“Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ.	“monks, turbulence is a disease, turbulence is a boil, turbulence is a dart.
Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo.	That’s why the Realized One lives unperturbed, with dart drawn out.
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti, cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya;	Now, a monk might wish: ‘May I live unperturbed, with dart drawn out.’ So let them not conceive the eye, let them not conceive in the eye, let them not conceive from the eye, let them not conceive: ‘The eye is mine.’
rūpe na maññeyya …	Let them not conceive sights …
cakkhuviññāṇaṃ …	eye consciousness …
cakkhusamphassaṃ …	eye contact …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.	Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive in that, let them not conceive from that, and let them not conceive: ‘That is mine.’
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā.	For whatever you conceive, whatever you conceive in, whatever you conceive from, and whatever you conceive to be ‘mine’: that becomes something else.
Aññathābhāvī bhavasatto loko bhavameva abhinandati … pe ….	The world is attached to being, taking pleasure only in being, yet it becomes something else.


Jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya;	Let them not conceive the ear … nose … tongue … body …
rase na maññeyya …
jivhāviññāṇaṃ …
jivhāsamphassaṃ …
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati … pe ….


Manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya …	Let them not conceive the mind …
manoviññāṇaṃ …	mind consciousness …
manosamphassaṃ …	mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.	Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive in that, let them not conceive from that, and let them not conceive: ‘That is mine.’
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā.	For whatever you conceive, whatever you conceive in, whatever you conceive from, and whatever you conceive to be ‘mine’: that becomes something else.
Aññathābhāvī bhavasatto loko bhavameva abhinandati.	The world is attached to being, taking pleasure only in being, yet it becomes something else.


Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.	As far as the aggregates, elements, and sense fields extend, they don’t conceive that, they don’t conceive in that, they don’t conceive from that, and they don’t conceive: ‘That is mine.’
So evaṃ amaññamāno na kiñci loke upādiyati.	Not identifying, they don’t grasp at anything in the world.
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35.92 Paṭhamadvaya: A Duality (1st)


92. Paṭhamadvayasutta	92. A Duality (1st)
“Dvayaṃ vo, bhikkhave, desessāmi.	“monks, I will teach you a duality.
Taṃ suṇātha.	Listen …
Kiñca, bhikkhave, dvayaṃ?	And what is a duality?
Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca—	It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts.
idaṃ vuccati, bhikkhave, dvayaṃ.	This is called a duality.


Yo, bhikkhave, evaṃ vadeyya:	monks, suppose someone was to say:
‘ahametaṃ dvayaṃ paccakkhāya aññaṃ dvayaṃ paññapessāmī’ti, tassa vācāvatthukamevassa.	‘I’ll reject this duality and describe another duality.’ They’d have no grounds for that,
Puṭṭho ca na sampāyeyya.	they’d be stumped by questions, and, in addition, they’d get frustrated.
Uttariñca vighātaṃ āpajjeyya.
Taṃ kissa hetu?	Why is that?
Yathā taṃ, bhikkhave, avisayasmin”ti.	Because they’re out of their element.”

SN 35.93 Dutiyadvaya: A Duality (2nd)


93. Dutiyadvayasutta	93. A Duality (2nd)
“Dvayaṃ, bhikkhave, paṭicca viññāṇaṃ sambhoti.	“monks, consciousness exists dependent on a duality.
Kathañca, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhoti?	And what is that duality?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ.	Eye consciousness arises dependent on the eye and sights.
Cakkhu aniccaṃ vipariṇāmi aññathābhāvi.	The eye is impermanent, perishing, and changing.
Rūpā aniccā vipariṇāmino aññathābhāvino.	Sights are impermanent, perishing, and changing.
Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi.	So this duality is tottering and toppling; it’s impermanent, perishing, and changing.
Cakkhuviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi.	Eye consciousness is impermanent, perishing, and changing.
Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.	And the causes and conditions that give rise to eye consciousness are also impermanent, perishing, and changing.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ cakkhuviññāṇaṃ kuto niccaṃ bhavissati.	But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?
Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati cakkhusamphasso.	The meeting, coming together, and joining together of these three things is called eye contact.
Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī.	Eye contact is also impermanent, perishing, and changing.
Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.	And the causes and conditions that give rise to eye contact are also impermanent, perishing, and changing.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati.	But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent?
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti.	Contacted, one feels, intends, and perceives.
Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino … pe …	So these things are tottering and toppling; they’re impermanent, perishing, and changing.


Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ.	Ear consciousness … Nose consciousness … Tongue consciousness arises dependent on the tongue and tastes.
Jivhā aniccā vipariṇāmī aññathābhāvī.
Rasā aniccā vipariṇāmino aññathābhāvino.
Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi.
Jivhāviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi.
Yopi hetu yopi paccayo jivhāviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ jivhāviññāṇaṃ, kuto niccaṃ bhavissati.
Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati jivhāsamphasso.	The meeting, coming together, and joining together of these three things is called tongue contact.
Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī.
Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati.
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti.
Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino … pe …


Manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ.	Body consciousness … Mind consciousness arises dependent on the mind and thoughts.
Mano anicco vipariṇāmī aññathābhāvī.	The mind is impermanent, perishing, and changing.
Dhammā aniccā vipariṇāmino aññathābhāvino.	Thoughts are impermanent, perishing, and changing.
Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi.	So this duality is tottering and toppling; it’s impermanent, perishing, and changing.
Manoviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi.	Mind consciousness is impermanent, perishing, and changing.
Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.	And the causes and conditions that give rise to mind consciousness are also impermanent, perishing, and changing.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ manoviññāṇaṃ, kuto niccaṃ bhavissati.	But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?
Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati manosamphasso.	The meeting, coming together, and joining together of these three things is called mind contact.
Manosamphassopi anicco vipariṇāmī aññathābhāvī.	Mind contact is also impermanent, perishing, and changing.
Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.	And the causes and conditions that give rise to mind contact are also impermanent, perishing, and changing.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno manosamphasso, kuto nicco bhavissati.	But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti.	Contacted, one feels, intends, and perceives.
Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.	So these things are tottering and toppling; they’re impermanent, perishing, and changing.
Evaṃ kho, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhotī”ti.	This is how consciousness exists dependent on a duality.”

SN 35 vagga 10 Saḷa: The Sixes


10. Saḷavagga	10. The Sixes

SN 35.94 Adantaagutta: Untamed, Unguarded


94. Adantaaguttasutta	94. Untamed, Unguarded
Sāvatthinidānaṃ.	At Sāvatthī.
“Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti.	“monks, these six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained.
Katame cha?	What six?
Cakkhu, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti … pe …	The field of eye contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.
jivhā, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti … pe …	The field of ear contact … nose contact … tongue contact … body contact …
mano, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti.	The field of mind contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.
Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti”.	These six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained.


Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā honti.	These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.
Katame cha?	What six?
Cakkhu, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti … pe …	The field of eye contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.
jivhā, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti … pe …	The field of ear contact … nose contact … tongue contact … body contact …
mano, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti.	The field of mind contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.
Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā hontī”ti.	These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.”
Idamavoca bhagavā … pe …	That is what the Buddha said.
etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Saḷeva phassāyatanāni bhikkhavo,	“monks, it’s just the six fields of contact
Asaṃvuto yattha dukkhaṃ nigacchati;	that lead the unrestrained to suffering.
Tesañca ye saṃvaraṇaṃ avedisuṃ,	Those who understand how to restrain them
Saddhādutiyā viharantānavassutā.	live with faith as partner, uncorrupted.


Disvāna rūpāni manoramāni,	When you’ve seen pleasant sights
Athopi disvāna amanoramāni;	and unpleasant ones, too,
Manorame rāgapathaṃ vinodaye,	get rid of desire for the pleasant,
Na cāppiyaṃ meti manaṃ padosaye.	without hating what you don’t like.


Saddañca sutvā dubhayaṃ piyāppiyaṃ,	When you’ve heard sounds both liked and disliked,
Piyamhi sadde na samucchito siyā;	don’t fall under the thrall of sounds you like,
Athoppiye dosagataṃ vinodaye,	get rid of hate for the unliked,
Na cāppiyaṃ meti manaṃ padosaye.	and don’t hurt your mind by thinking of what you don’t like.


Gandhañca ghatvā surabhiṃ manoramaṃ,	When you’ve smelled a pleasant, fragrant scent,
Athopi ghatvā asuciṃ akantiyaṃ;	and one that’s foul and unpleasant,
Akantiyasmiṃ paṭighaṃ vinodaye,	get rid of aversion for the unpleasant,
Chandānunīto na ca kantiye siyā.	while not yielding to desire for the pleasant.


Rasañca bhotvāna asāditañca sāduṃ,	When you’ve enjoyed a sweet, delicious taste,
Athopi bhotvāna asādumekadā;	and sometimes those that are bitter,
Sāduṃ rasaṃ nājjhosāya bhuñje,	don’t be attached to enjoying sweet tastes,
Virodhamāsādusu nopadaṃsaye.	and don’t despise the bitter.


Phassena phuṭṭho na sukhena majje,	Don’t be intoxicated by a pleasant touch,
Dukkhena phuṭṭhopi na sampavedhe;	and don’t tremble at a painful touch.
Phassadvayaṃ sukhadukkhe upekkhe,	Look with equanimity at the duality of pleasant and painful contacts,
Anānuruddho aviruddha kenaci.	without favoring or opposing anything.


Papañcasaññā itarītarā narā,	People generally let their perceptions proliferate;
Papañcayantā upayanti saññino;	perceiving and proliferating, they are attracted.
Manomayaṃ gehasitañca sabbaṃ,	When you’ve dispelled all thoughts of the lay life,
Panujja nekkhammasitaṃ irīyati.	wander intent on renunciation.


Evaṃ mano chassu yadā subhāvito,	When the mind is well developed like this regarding the six,
Phuṭṭhassa cittaṃ na vikampate kvaci;	it doesn’t waver at contacts at all.
Te rāgadose abhibhuyya bhikkhavo,	monks, those who have mastered greed and hate
Bhavattha jātimaraṇassa pāragā”ti.	go beyond birth and death.”

SN 35.95 Mālukyaputta: Māluṅkyaputta


95. Mālukyaputtasutta	95. Māluṅkyaputta
Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca:	Then Venerable Māluṅkyaputta 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.”


“Ettha dāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma.	“Well now, Māluṅkyaputta, what are we to say to the young monks,
Yatra hi nāma tvaṃ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṃ yācasī”ti.	when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks the Realized One for brief advice?”


“Kiñcāpāhaṃ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto.	“Sir, even though I’m an old man, elderly and senior,
Desetu me, bhante, bhagavā saṅkhittena dhammaṃ, desetu sugato saṅkhittena dhammaṃ, appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti.	may the Buddha please teach me Dhamma in brief! May the Holy one please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!”


“Taṃ kiṃ maññasi, mālukyaputta,	“What do you think, Māluṅkyaputta?
ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?	Do you have any desire or greed or fondness for sights known by the eye that you haven’t seen, you’ve never seen before, you don’t see, and you don’t think would be seen?”
“No hetaṃ, bhante”.	“No, sir.”


“Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?	“Do you have any desire or greed or affection for sounds known by the ear …
“No hetaṃ, bhante”.


“Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?	smells known by the nose …
“No hetaṃ, bhante”.


“Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?	tastes known by the tongue …
“No hetaṃ, bhante”.


“Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?	touches known by the body …
“No hetaṃ, bhante”.


“Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?	thoughts known by the mind that you haven’t cognized, you’ve never cognized before, you don’t cognize, and you don’t think would be cognized?”
“No hetaṃ, bhante”.	“No, sir.”


“Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati.	“In that case, when it comes to things that are to be seen, heard, thought, and cognized: in the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the cognized will be merely the cognized.
Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati;	When this is the case,
tato tvaṃ, mālukyaputta, na tena.	you won’t be ‘by that’.
Yato tvaṃ, mālukyaputta, na tena;	When you’re not ‘by that’,
tato tvaṃ, mālukyaputta, na tattha.	you won’t be ‘in that’.
Yato tvaṃ, mālukyaputta, na tattha;	When you’re not ‘in that’,
tato tvaṃ, mālukyaputta, nevidha, na huraṃ, na ubhayamantarena.	you won’t be in this world or the world beyond or in between the two.
Esevanto dukkhassā”ti.	Just this is the end of suffering.”


“Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi:	“This is how I understand the detailed meaning of the Buddha’s brief statement:


‘Rūpaṃ disvā sati muṭṭhā,	‘When you see a sight, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;	as attention latches on the pleasant aspect.
Sārattacitto vedeti,	Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.	you keep clinging to it.


Tassa vaḍḍhanti vedanā,	Many feelings grow
anekā rūpasambhavā;	arising from sights.
Abhijjhā ca vihesā ca,	The mind is damaged
cittamassūpahaññati;	by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,	Heaping up suffering like this,
ārā nibbāna vuccati.	you’re said to be far from nirvana.


Saddaṃ sutvā sati muṭṭhā,	When you hear a sound, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;	as attention latches on the pleasant aspect.
Sārattacitto vedeti,	Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.	you keep clinging to it.


Tassa vaḍḍhanti vedanā,	Many feelings grow
anekā saddasambhavā;	arising from sounds.
Abhijjhā ca vihesā ca,	The mind is damaged
cittamassūpahaññati;	by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,	Heaping up suffering like this,
ārā nibbāna vuccati.	you’re said to be far from nirvana.


Gandhaṃ ghatvā sati muṭṭhā,	When you smell an odor, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;	as attention latches on the pleasant aspect.
Sārattacitto vedeti,	Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.	you keep clinging to it.


Tassa vaḍḍhanti vedanā,	Many feelings grow
anekā gandhasambhavā;	arising from smells.
Abhijjhā ca vihesā ca,	The mind is damaged
cittamassūpahaññati;	by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,	Heaping up suffering like this,
ārā nibbāna vuccati.	you’re said to be far from nirvana.


Rasaṃ bhotvā sati muṭṭhā,	When you enjoy a taste, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;	as attention latches on the pleasant aspect.
Sārattacitto vedeti,	Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.	you keep clinging to it.


Tassa vaḍḍhanti vedanā,	Many feelings grow
anekā rasasambhavā;	arising from tastes.
Abhijjhā ca vihesā ca,	The mind is damaged
cittamassūpahaññati;	by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,	Heaping up suffering like this,
ārā nibbāna vuccati.	you’re said to be far from nirvana.


Phassaṃ phussa sati muṭṭhā,	When you experience a touch, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;	as attention latches on the pleasant aspect.
Sārattacitto vedeti,	Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.	you keep clinging to it.


Tassa vaḍḍhanti vedanā,	Many feelings grow
anekā phassasambhavā;	arising from touches.
Abhijjhā ca vihesā ca,	The mind is damaged
cittamassūpahaññati;	by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,	Heaping up suffering like this,
ārā nibbāna vuccati.	you’re said to be far from nirvana.


Dhammaṃ ñatvā sati muṭṭhā,	When you know a thought, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;	as attention latches on the pleasant aspect.
Sārattacitto vedeti,	Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.	you keep clinging to it.


Tassa vaḍḍhanti vedanā,	Many feelings grow
anekā dhammasambhavā;	arising from thoughts.
Abhijjhā ca vihesā ca,	The mind is damaged
cittamassūpahaññati;	by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,	Heaping up suffering like this,
ārā nibbāna vuccati.	you’re said to be far from nirvana.


Na so rajjati rūpesu,	When you see a sight with rememberfulness,
rūpaṃ disvā paṭissato;	there’s no desire for sights.
Virattacitto vedeti,	Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.	you don’t keep clinging to it.


Yathāssa passato rūpaṃ,	Even as you see a sight
sevato cāpi vedanaṃ;	and undergo a feeling,
Khīyati nopacīyati,	you wear away, you don’t heap up:
evaṃ so caratī sato;	that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,	Reducing suffering like this,
santike nibbāna vuccati.	you’re said to be in the presence of nirvana.


Na so rajjati saddesu,	When you hear a sound with rememberfulness,
saddaṃ sutvā paṭissato;	there’s no desire for sounds.
Virattacitto vedeti,	Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.	you don’t keep clinging to it.


Yathāssa suṇato saddaṃ,	Even as you hear a sound
sevato cāpi vedanaṃ;	and undergo a feeling,
Khīyati nopacīyati,	you wear away, you don’t heap up:
evaṃ so caratī sato;	that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,	Reducing suffering like this,
santike nibbāna vuccati.	you’re said to be in the presence of nirvana.


Na so rajjati gandhesu,	When you smell an odor with rememberfulness,
gandhaṃ ghatvā paṭissato;	there’s no desire for smells.
Virattacitto vedeti,	Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.	you don’t keep clinging to it.


Yathāssa ghāyato gandhaṃ,	Even as you smell an odor
sevato cāpi vedanaṃ;	and undergo a feeling,
Khīyati nopacīyati,	you wear away, you don’t heap up:
evaṃ so caratī sato;	that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,	Reducing suffering like this,
santike nibbāna vuccati.	you’re said to be in the presence of nirvana.


Na so rajjati rasesu,	Enjoying a taste with rememberfulness,
rasaṃ bhotvā paṭissato;	there’s no desire for tastes.
Virattacitto vedeti,	Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.	you don’t keep clinging to it.


Yathāssa sāyato rasaṃ,	Even as you savor a taste
sevato cāpi vedanaṃ;	and undergo a feeling,
Khīyati nopacīyati,	you wear away, you don’t heap up:
evaṃ so caratī sato;	that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,	Reducing suffering like this,
santike nibbāna vuccati.	you’re said to be in the presence of nirvana.


Na so rajjati phassesu,	When you experience a touch with rememberfulness,
phassaṃ phussa paṭissato;	there’s no desire for touches.
Virattacitto vedeti,	Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.	you don’t keep clinging to it.


Yathāssa phusato phassaṃ,	Even as you experience a touch
sevato cāpi vedanaṃ;	and undergo a feeling,
Khīyati nopacīyati,	you wear away, you don’t heap up:
evaṃ so caratī sato;	that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,	Reducing suffering like this,
santike nibbāna vuccati.	you’re said to be in the presence of nirvana.


Na so rajjati dhammesu,	When you know a thought with rememberfulness,
dhammaṃ ñatvā paṭissato;	there’s no desire for thoughts.
Virattacitto vedeti,	Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.	you don’t keep clinging to it.


Yathāssa jānato dhammaṃ,	Even as you know a thought
Sevato cāpi vedanaṃ;	and undergo a feeling,
Khīyati nopacīyati,	you wear away, you don’t heap up:
Evaṃ so caratī sato;	that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,	Reducing suffering like this,
Santike nibbāna vuccatī’ti.	you’re said to be in the presence of nirvana.’



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, mālukyaputta.	“Good, good, Māluṅkyaputta!
Sādhu kho tvaṃ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi:	It’s good that you understand the detailed meaning of what I’ve said in brief like this.


‘Rūpaṃ disvā sati muṭṭhā,	(The Buddha repeats the verses in full.)
Piyaṃ nimittaṃ manasi karoto;	as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.








Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.	This is how to understand the detailed meaning of what I said in brief.”


Atha kho āyasmā mālukyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	And then Venerable Māluṅkyaputta 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 āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Māluṅkyaputta, 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 panāyasmā mālukyaputto arahataṃ ahosīti.	And Venerable Māluṅkyaputta became one of the perfected.

SN 35.96 Parihānadhamma: Liable to Decline


96. Parihānadhammasutta	96. Liable to Decline
“Parihānadhammañca vo, bhikkhave, desessāmi aparihānadhammañca cha ca abhibhāyatanāni.	“monks, I will teach you who is liable to decline, who is not liable to decline, and the six fields of mastery.
Taṃ suṇātha.	Listen …
Kathañca, bhikkhave, parihānadhammo hoti?	And how is someone liable to decline?
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā.	When a monk sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters.
Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā:	Suppose that monk tolerates them and doesn’t give them up, get rid of them, eliminate them, and obliterate them. They should understand:
‘parihāyāmi kusalehi dhammehi’.	‘My skillful qualities are declining.
Parihānañhetaṃ vuttaṃ bhagavatāti … pe ….	For this is what the Buddha calls decline.’


Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti … pe …	Furthermore, when a monk hears a sound … smells an odor … tastes a flavor … feels a touch …
puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā.	knows a thought with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters.
Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā:	If that monk tolerates them and doesn’t give them up, get rid of them, eliminate them, and obliterate them, they should understand:
‘parihāyāmi kusalehi dhammehi’.	‘My skillful qualities are declining.
Parihānañhetaṃ vuttaṃ bhagavatāti.	For this is what the Buddha calls decline.’
Evaṃ kho, bhikkhave, parihānadhammo hoti.	That’s how someone is liable to decline.


Kathañca, bhikkhave, aparihānadhammo hoti?	And how is someone not liable to decline?
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā.	When a monk sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters.
Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā:	Suppose that monk doesn’t tolerate them but gives them up, gets rid of them, eliminates them, and obliterates them. They should understand:
‘na parihāyāmi kusalehi dhammehi’.	‘My skillful qualities are not declining.
Aparihānañhetaṃ vuttaṃ bhagavatāti … pe ….	For this is what the Buddha calls non-decline.’


Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti … pe …	Furthermore, when a monk hears a sound … smells an odor … tastes a flavor … feels a touch …
puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā.	knows a thought with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters.
Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā:	Suppose that monk doesn’t tolerate them but gives them up, gets rid of them, eliminates them, and obliterates them. They should understand:
‘na parihāyāmi kusalehi dhammehi’.	‘My skillful qualities are not declining.
Aparihānañhetaṃ vuttaṃ bhagavatāti.	For this is what the Buddha calls non-decline.’
Evaṃ kho, bhikkhave, aparihānadhammo hoti.	That’s how someone is not liable to decline.


Katamāni ca, bhikkhave, cha abhibhāyatanāni?	And what are the six fields of mastery?
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā nuppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā.	When a monk sees a sight with the eye, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters.
Veditabbametaṃ, bhikkhave, bhikkhunā:	They should understand:
‘abhibhūtametaṃ āyatanaṃ’.	‘This sense field has been mastered.
Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti … pe …	For this is what the Buddha calls a field of mastery.’ …
puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya nuppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.	Furthermore, when a monk knows a thought with the mind, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters.
Veditabbametaṃ, bhikkhave, bhikkhunā:	They should understand:
‘abhibhūtametaṃ āyatanaṃ’.	‘This sense field has been mastered.
Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti.	For this is what the Buddha calls a field of mastery.’
Imāni vuccanti, bhikkhave, cha abhibhāyatanānī”ti.	These are the six fields of mastery.”

SN 35.97 Pamādavihārī: One Who Lives Negligently


97. Pamādavihārīsutta	97. One Who Lives Negligently
“Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca.	“monks, I will teach you who lives negligently and who lives diligently.
Taṃ suṇātha.	Listen …
Kathañca, bhikkhave, pamādavihārī hoti?	And how does someone live negligently?
Cakkhundriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati cakkhuviññeyyesu rūpesu.	When you live with the eye faculty unrestrained, your mind becomes polluted when it comes to sights known by the eye.
tassa byāsittacittassa pāmojjaṃ na hoti.	When the mind is polluted, there’s no joy.
Pāmojje asati pīti na hoti.	When there’s no joy, there’s no rapture.
Pītiyā asati passaddhi na hoti.	When there’s no rapture, there’s no pacification.
Passaddhiyā asati dukkhaṃ hoti.	When there’s no pacification, there’s suffering.
Dukkhino cittaṃ na samādhiyati.	The mind that suffers doesn’t become undistractify-&-lucidifyd in samādhi.
Asamāhite citte dhammā na pātubhavanti.	When the mind is not undistractify-&-lucidifyd in samādhi, principles do not become clear.
Dhammānaṃ apātubhāvā pamādavihārītveva saṅkhaṃ gacchati … pe …	Because principles have not become clear, you’re considered to live negligently.
jivhindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati jivhāviññeyyesu rasesu,	When you live with the ear … nose … tongue … body …
tassa byāsittacittassa … pe …
pamādavihārītveva saṅkhaṃ gacchati … pe …
manindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati manoviññeyyesu dhammesu,	mind faculty unrestrained, your mind becomes polluted when it comes to thoughts known by the mind.
tassa byāsittacittassa pāmojjaṃ na hoti.	When the mind is polluted, there’s no joy.
Pāmojje asati pīti na hoti.	When there’s no joy, there’s no rapture.
Pītiyā asati passaddhi na hoti.	When there’s no rapture, there’s no pacification.
Passaddhiyā asati dukkhaṃ hoti.	When there’s no pacification, there’s suffering.
Dukkhino cittaṃ na samādhiyati.	The mind that suffers doesn’t become undistractify-&-lucidifyd in samādhi.
Asamāhite citte dhammā na pātubhavanti.	When the mind is not undistractify-&-lucidifyd in samādhi, principles do not become clear.
Dhammānaṃ apātubhāvā pamādavihārītveva saṅkhaṃ gacchati.	Because principles have not become clear, you’re considered to live negligently.
Evaṃ kho, bhikkhave, pamādavihārī hoti.	That’s how someone lives negligently.


Kathañca, bhikkhave, appamādavihārī hoti?	And how does someone live diligently?
Cakkhundriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati cakkhuviññeyyesu rūpesu,	When you live with the eye faculty restrained, your mind doesn’t become polluted when it comes to sights known by the eye.
tassa abyāsittacittassa pāmojjaṃ jāyati.	When the mind isn’t polluted, joy springs up.
Pamuditassa pīti jāyati.	Being joyful, rapture springs up.
Pītimanassa kāyo passambhati.	When the mind is full of rapture, the body becomes pacified.
Passaddhakāyo sukhaṃ viharati.	When the body is pacified, one feels pleasure.
Sukhino cittaṃ samādhiyati.	And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Samāhite citte dhammā pātubhavanti.	When the mind is undistractify-&-lucidifyd in samādhi, principles become clear.
Dhammānaṃ pātubhāvā appamādavihārītveva saṅkhaṃ gacchati … pe …	Because principles have become clear, you’re considered to live diligently.
jivhindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati … pe …	When you live with the ear … nose … tongue … body …
appamādavihārītveva saṅkhaṃ gacchati.
Manindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati, manoviññeyyesu dhammesu,	mind faculty restrained, your mind doesn’t become polluted when it comes to thoughts known by the mind.
tassa abyāsittacittassa pāmojjaṃ jāyati.	When the mind isn’t polluted, joy springs up.
Pamuditassa pīti jāyati.	Being joyful, rapture springs up.
Pītimanassa kāyo passambhati.	When the mind is full of rapture, the body becomes pacified.
Passaddhakāyo sukhaṃ viharati.	When the body is pacified, one feels pleasure.
Sukhino cittaṃ samādhiyati.	And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Samāhite citte dhammā pātubhavanti.	When the mind is undistractify-&-lucidifyd in samādhi, principles become clear.
Dhammānaṃ pātubhāvā appamādavihārītveva saṅkhaṃ gacchati.	Because principles have become clear, you’re considered to live diligently.
Evaṃ kho, bhikkhave, appamādavihārī hotī”ti.	That’s how someone lives diligently.”

SN 35.98 Saṃvara: Restraint


98. Saṃvarasutta	98. Restraint
“Saṃvarañca vo, bhikkhave, desessāmi, asaṃvarañca.	“monks, I will teach you who is restrained and who is unrestrained.
Taṃ suṇātha.	Listen …
Kathañca, bhikkhave, asaṃvaro hoti?	And how is someone unrestrained?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā:	If a monk approves, welcomes, and keeps clinging to them, they should understand:
‘parihāyāmi kusalehi dhammehi.	‘My skillful qualities are declining.
Parihānañhetaṃ vuttaṃ bhagavatā’ti … pe …	For this is what the Buddha calls decline.’
santi, bhikkhave, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā:	If a monk approves, welcomes, and keeps clinging to them, they should understand:
‘parihāyāmi kusalehi dhammehi.	‘My skillful qualities are declining.
Parihānañhetaṃ vuttaṃ bhagavatā’ti.	For this is what the Buddha calls decline.’
Evaṃ kho, bhikkhave, asaṃvaro hoti.	This is how someone is unrestrained.


Kathañca, bhikkhave, saṃvaro hoti?	And how is someone restrained?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā:	If a monk doesn’t approve, welcome, and keep clinging to them, they should understand:
‘na parihāyāmi kusalehi dhammehi.	‘My skillful qualities are not declining.
Aparihānañhetaṃ vuttaṃ bhagavatā’ti … pe …	For this is what the Buddha calls non-decline.’
santi, bhikkhave, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ bhikkhunā:	If a monk doesn’t approve, welcome, and keep clinging to them, they should understand:
‘na parihāyāmi kusalehi dhammehi.	‘My skillful qualities are not declining.
Aparihānañhetaṃ vuttaṃ bhagavatā’ti.	For this is what the Buddha calls non-decline.’
Evaṃ kho, bhikkhave, saṃvaro hotī”ti.	This is how someone is restrained.”

SN 35.99 Samādhi: undistractible-lucidity


99. Samādhisutta	99. undistractible-lucidity
“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?
‘Cakkhu aniccan’ti yathābhūtaṃ pajānāti;	They truly understand that the eye is impermanent.
‘rūpā aniccā’ti yathābhūtaṃ pajānāti;	They truly understand that sights …
‘cakkhuviññāṇaṃ aniccan’ti yathābhūtaṃ pajānāti;	eye consciousness …
‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti.	eye contact …
‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti … pe …	the pleasant, painful, or neutral feeling that arises conditioned by eye contact is impermanent. …
‘mano aniccan’ti yathābhūtaṃ pajānāti.	They truly understand that the mind is impermanent.
Dhammā …	They truly understand that thoughts …
manoviññāṇaṃ …	mind consciousness …
manosamphasso …	mind contact …
‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti.	the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.
Samādhiṃ, bhikkhave, bhāvetha.	monks, develop undistractible-lucidity.
Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī”ti.	A monk who has undistractible-lucidity truly understands.”

SN 35.100 Paṭisallāna: Retreat


100. Paṭisallānasutta	100. Retreat
“Paṭisallāne, bhikkhave, yogamāpajjatha.	“monks, meditate in retreat.
Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.	A monk in retreat truly understands.
Kiñca yathābhūtaṃ pajānāti?	What do they truly understand?
‘Cakkhu aniccan’ti yathābhūtaṃ pajānāti;	They truly understand that the eye is impermanent.
‘rūpā aniccā’ti yathābhūtaṃ pajānāti;	They truly understand that sights …
‘cakkhuviññāṇaṃ aniccan’ti yathābhūtaṃ pajānāti;	eye consciousness …
‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti … pe …	eye contact …
‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti.	the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.
Paṭisallāne, bhikkhave, yogamāpajjatha.	monks, meditate in retreat.
Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānātī”ti.	A monk in retreat truly understands.”

SN 35.101 Paṭhamanatumhāka: It’s Not Yours (1st)


101. Paṭhamanatumhākasutta	101. It’s Not Yours (1st)
“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?
Cakkhu, bhikkhave, na tumhākaṃ.	The eye isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.
Rūpā na tumhākaṃ.	Sights …
Te pajahatha.
Te vo pahīnā hitāya sukhāya bhavissanti.
Cakkhuviññāṇaṃ na tumhākaṃ.	Eye consciousness …
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Cakkhusamphasso na tumhākaṃ.	Eye contact …
Taṃ pajahatha.
So vo pahīno hitāya sukhāya bhavissati.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ.	The pleasant, painful, or neutral feeling that arises conditioned by eye contact isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.
… pe …


Jivhā na tumhākaṃ.	The ear … nose … tongue … body …
Taṃ pajahatha.
Sā vo pahīnā hitāya sukhāya bhavissati.
Rasā na tumhākaṃ.
Te pajahatha.
Te vo pahīnā hitāya sukhāya bhavissanti.
Jivhāviññāṇaṃ na tumhākaṃ.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Jivhāsamphasso na tumhākaṃ.
Taṃ pajahatha.
So vo pahīno hitāya sukhāya bhavissati.
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ.
Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati … pe ….


Mano na tumhākaṃ.	Mind isn’t yours: give it up.
Taṃ pajahatha.
So vo pahīno hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.
Dhammā na tumhākaṃ.	Thoughts …
Te pajahatha.
Te vo pahīnā hitāya sukhāya bhavissanti.
Manoviññāṇaṃ na tumhākaṃ.	Mind consciousness …
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Manosamphasso na tumhākaṃ.	Mind contact …
Taṃ pajahatha.
So vo pahīno hitāya sukhāya bhavissati.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ.	The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up.
Taṃ pajahatha.
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, cakkhu na tumhākaṃ.	“In the same way, the eye isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness. …
Rūpā na tumhākaṃ …
cakkhuviññāṇaṃ …
cakkhusamphasso … pe …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ.	The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti.	Giving it up will be for your welfare and happiness.”

SN 35.102 Dutiyanatumhāka: It’s Not Yours (2nd)


102. Dutiyanatumhākasutta	102. It’s Not Yours (2nd)
“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?
Cakkhu, bhikkhave, na tumhākaṃ.	The eye isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.
Rūpā na tumhākaṃ.	Sights …
Te pajahatha.
Te vo pahīnā hitāya sukhāya bhavissanti.
Cakkhuviññāṇaṃ na tumhākaṃ.	Eye consciousness …
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Cakkhusamphasso na tumhākaṃ.	Eye contact …
Taṃ pajahatha.
So vo pahīno hitāya sukhāya bhavissati … pe …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ.	The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.	Giving it up will be for your welfare and happiness.
Yampi, bhikkhave, na tumhākaṃ, taṃ pajahatha.	Give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti.	Giving it up will be for your welfare and happiness.”

SN 35.103 Udaka: About Uddaka


103. Udakasutta	103. About Uddaka
“Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati:	“monks, Uddaka, son of Rāma, used to say:
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’ti.	‘This for sure is the knowledge master! This for sure is the conqueror of all! This for sure is the boil’s root dug out, never dug out before!’
Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṃyeva gaṇḍamūlaṃ palikhataṃ me ‘gaṇḍamūlan’ti bhāsati.	Even though Uddaka, son of Rāma, was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’
Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya:	Here’s how a monk would rightly say:
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’ti.	‘Here’s the thing: the knowledge master! Here’s the thing: the conqueror of all! Here’s the thing: the boil’s root has been dug out, which was never dug out before!’


Kathañca, bhikkhave, vedagū hoti?	And how is someone a knowledge master?
Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti;	It’s when a monk truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape.
evaṃ kho, bhikkhave, bhikkhu vedagū hoti.	That’s how a monk is a knowledge master.


Kathañca, bhikkhave, bhikkhu sabbajī hoti?	And how is a monk a conqueror of all?
Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti;	It’s when a monk comes to be freed by not grasping after truly understanding these six sense fields’ origin, ending, gratification, drawback, and escape.
evaṃ kho, bhikkhave, bhikkhu sabbajī hoti.	That’s how a monk is a conqueror of all.


Kathañca, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti?	And how has a monk dug out the boil’s root, which was never dug out before?
Gaṇḍoti kho, bhikkhave, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa.	‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ.	‘Boil’s root’ is a term for craving.
Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā;	It’s when a monk has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
evaṃ kho, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti.	That’s how a monk has dug out the boil’s root, which was never dug out before.


Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati:	Uddaka, son of Rāma, used to say:
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’ti.	‘This for sure is the knowledge master! This for sure is the conqueror of all! This for sure is the boil’s root dug out, never dug out before!’
Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati;	Even though Uddaka, son of Rāma, was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’
apalikhataṃyeva gaṇḍamūlaṃ ‘palikhataṃ me gaṇḍamūlan’ti bhāsati.
Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya:	But that’s how a monk would rightly say:
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’”ti.	‘This for sure is the knowledge master! This for sure is the conqueror of all! This for sure is the boil’s root dug out, never dug out before!’”

SN 35 vagga 11 Yogakkhemi: Sanctuary


11. Yogakkhemivagga	11. Sanctuary

Saṃyutta Nikāya 35	Linked Discourses 35


104. Yogakkhemi	104. Sanctuary



Sāvatthinidānaṃ.	At Sāvatthī.
“Yogakkhemipariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.	“monks, I will teach you an exposition of the teaching, an explanation of one who has reached sanctuary.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, yogakkhemipariyāyo dhammapariyāyo?	And what is an exposition of the teaching, an explanation of one who has reached sanctuary?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati … pe …	He teaches meditation for giving them up. That’s why the Realized One is called one who has reached sanctuary. …
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati.	He teaches meditation for giving them up. That’s why the Realized One is called one who has reached sanctuary.
Ayaṃ kho, bhikkhave, yogakkhemipariyāyo dhammapariyāyo”ti.	This is an exposition of the teaching, an explanation of one who has reached sanctuary.”

SN 35.105 Upādāya: Because of Grasping


105. Upādāyasutta	105. Because of Grasping
“Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhan”ti?	“monks, when what exists, because of grasping what, do pleasure and pain arise in oneself?”


“Bhagavaṃmūlakā no, bhante, dhammā … pe ….	“Our teachings are rooted in the Buddha. …”


“Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …	“monks, when there’s an eye, because of grasping the eye, pleasure and pain arise in oneself. …
manasmiṃ sati manaṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ.	When there’s a mind, because of grasping the mind, pleasure and pain arise in oneself.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye permanent or impermanent?”


“Aniccaṃ, bhante”.	“Impermanent, sir.”


“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”


“Dukkhaṃ, bhante”.	“Suffering, sir.”


“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkhan”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”


“No hetaṃ, bhante” … pe ….	“No, sir.” …


“Jivhā niccā vā aniccā vā”ti?	“Is the ear … nose … tongue … body …







“Mano nicco vā anicco vā”ti?	mind permanent or impermanent?”


“Anicco, bhante”.	“Impermanent, sir.”


“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”


“Dukkhaṃ, bhante”.	“Suffering, sir.”


“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkhan”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”


“No hetaṃ, bhante”.	“No, sir.”


“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … manasmimpi nibbindati.	“Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35.106 Dukkhasamudaya: The Origin of Suffering


106. Dukkhasamudayasutta	106. The Origin of Suffering
“Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.	“monks, I will teach you the origin and ending of suffering.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, dukkhassa samudayo?	And what, monks, is the origin of suffering?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā.	Feeling is a condition for craving.
Ayaṃ dukkhassa samudayo … pe …	This is the origin of suffering …
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Phassapaccayā vedanā;
vedanāpaccayā taṇhā.
Ayaṃ dukkhassa samudayo … pe … manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ.	Mind consciousness arises dependent on the mind and thoughts.
Tiṇṇaṃ saṅgati phasso.	The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā.	Feeling is a condition for craving.
Ayaṃ kho, bhikkhave, dukkhassa samudayo.	This is the origin of suffering.


Katamo ca, bhikkhave, dukkhassa atthaṅgamo?	And what is the ending of suffering?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā.	Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;	When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;	When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
Ayaṃ dukkhassa atthaṅgamo … pe …	This is the ending of suffering. …
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ … pe …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā.	Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;	When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;	When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo”ti.	This is the ending of suffering.”

SN 35.107 Lokasamudaya: The Origin of the World


107. Lokasamudayasutta	107. The Origin of the World
“Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.	“monks, I will teach you the origin and ending of the world.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, lokassa samudayo?	And what, monks, is the origin of the world?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā;	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;	Craving is a condition for grasping.
upādānapaccayā bhavo;	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.
Ayaṃ kho, bhikkhave, lokassa samudayo … pe …	This is the origin of the world. …
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ … pe …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā;	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;	Craving is a condition for grasping.
upādānapaccayā bhavo;	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.
Ayaṃ kho, bhikkhave, lokassa samudayo.	This is the origin of the world.


Katamo ca, bhikkhave, lokassa atthaṅgamo?	And what is the ending of the world?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā.	Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;	When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;	When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo … pe …	This is the ending of the world. …
jivhañca paṭicca rase ca uppajjati … pe …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā.	Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā … pe …	When grasping ceases …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo”ti.	This is the ending of the world.”

SN 35.108 Seyyohamasmi: I’m Better


108. Seyyohamasmisutta	108. I’m Better
“Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya kiṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti?	“monks, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”


“Bhagavaṃmūlakā no, bhante, dhammā … pe ….	“Our teachings are rooted in the Buddha. …”


“Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya cakkhuṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti … pe …	“When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. …
jivhāya sati … pe …
manasmiṃ sati manaṃ upādāya manaṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti.	When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye permanent or impermanent?”


“Aniccaṃ, bhante”.	“Impermanent, sir.”


“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”


“Dukkhaṃ, bhante”.	“Suffering, sir.”


“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”


“No hetaṃ, bhante” … pe …	“No, sir.” …
jivhā …
niccā vā aniccā vā”ti?



“Mano nicco vā anicco vā”ti?	“Is the mind permanent or impermanent?”


“Anicco, bhante”.	“Impermanent, sir.”


“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”


“Dukkhaṃ, bhante”.	“Suffering, sir.”


“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”


“No hetaṃ, bhante”.	“No, sir.”


“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … manasmimpi nibbindati.	“Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35.109 Saṃyojaniya: Things Prone to Being Fettered


109. Saṃyojaniyasutta	109. Things Prone to Being Fettered
“Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca.	“monks, I will teach you the things that are prone to being fettered, and the fetter.
Taṃ suṇātha.	Listen …
Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ?	What are the things that are prone to being fettered? And what is the fetter?
Cakkhuṃ, bhikkhave, saṃyojaniyo dhammo.	The eye is something that’s prone to being fettered.
Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ … pe …	The desire and greed for it is the fetter.
jivhā saṃyojaniyo dhammo … pe …	The ear … nose … tongue … body …
mano saṃyojaniyo dhammo.	mind is something that’s prone to being fettered.
Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ.	The desire and greed for it is the fetter.
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojanan”ti.	These are called the things that are prone to being fettered, and this is the fetter.”

SN 35.110 Upādāniya: Things Prone to Being Grasped


110. Upādāniyasutta	110. Things Prone to Being Grasped
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca.	“monks, I will teach you the things that are prone to being grasped, and the grasping.
Taṃ suṇātha.	Listen …
Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ?	What are the things that are prone to being grasped? And what is the grasping?
Cakkhuṃ, bhikkhave, upādāniyo dhammo.	The eye is something that’s prone to being grasped.
Yo tattha chandarāgo, taṃ tattha upādānaṃ … pe …	The desire and greed for it is the grasping.
jivhā upādāniyo dhammo … pe …	The ear … nose … tongue … body …
mano upādāniyo dhammo.	mind is something that’s prone to being grasped.
Yo tattha chandarāgo, taṃ tattha upādānaṃ.	The desire and greed for it is the grasping.
Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādānan”ti.	These are called the things that are prone to being grasped, and this is the grasping.”

SN 35.111 Ajjhattikāyatanaparijānana: Complete Understanding of the Interior


111. Ajjhattikāyatanaparijānanasutta	111. Complete Understanding of the Interior
“Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	“monks, without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering.
Sotaṃ …	Without directly knowing and completely understanding the ear …
ghānaṃ …	nose …
jivhaṃ …	tongue …
kāyaṃ …	body …
manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	mind, without dispassion for it and giving it up, you can’t end suffering.
Cakkhuñca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya … pe …	By directly knowing and completely understanding the eye, having dispassion for it and giving it up, you can end suffering.
jivhaṃ …	By directly knowing and completely understanding the ear … nose … tongue …
kāyaṃ …	body …
manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.	mind, having dispassion for it and giving it up, you can end suffering.”

SN 35.112 Bāhirāyatanaparijānana: Complete Understanding of the Exterior


112. Bāhirāyatanaparijānanasutta	112. Complete Understanding of the Exterior
“Rūpe, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	“monks, without directly knowing and completely understanding sights …
Sadde …	sounds …
gandhe …	smells …
rase …	tastes …
phoṭṭhabbe …	touches …
dhamme anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.	thoughts, without dispassion for them and giving them up, you can’t end suffering.
Rūpe ca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.	By directly knowing and completely understanding sights …
Sadde …	sounds …
gandhe …	smells …
rase …	tastes …
phoṭṭhabbe …	touches …
dhamme abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.	thoughts, having dispassion for them and giving them up, you can end suffering.”

SN 35.113 Upassuti: Listening In


113. Upassutisutta	113. Listening In
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Atha kho bhagavā rahogato paṭisallīno imaṃ dhammapariyāyaṃ abhāsi:	Then while the Buddha was in private retreat he spoke this exposition of the teaching:
“cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	“Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā;	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;	Craving is a condition for grasping.
upādānapaccayā bhavo;	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.
Jivhañca paṭicca rase ca uppajjati … pe …	Ear … nose … tongue … body …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā;	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;	Craving is a condition for grasping.
upādānapaccayā bhavo;	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.


Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā.	Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;	When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;	When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti … pe …	That is how this entire mass of suffering ceases.
jivhañca paṭicca rase ca uppajjati … pe …	Ear … nose … tongue … body …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.	Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;	Contact is a condition for feeling.
vedanāpaccayā taṇhā.	Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;	When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā … pe …	When grasping ceases …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”


Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti.	Now at that time a certain monk was standing listening in on the Buddha.
Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ.	The Buddha saw him
Disvāna taṃ bhikkhuṃ etadavoca:	and said:
“assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāyan”ti?	“Monk, did you hear that exposition of the teaching?”
“Evaṃ, bhante”.	“Yes, sir.”
“Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ.	“Learn that exposition of the teaching,
Pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ.	memorize it,
Dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ.	and remember it.
Atthasañhitoyaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti.	That exposition of the teaching is beneficial and relates to the fundamentals of the spiritual life.”

SN 35 vagga 12 Lokakāmaguṇa: The World and the Kinds of Sensual Stimulation


12. Lokakāmaguṇavagga	12. The World and the Kinds of Sensual Stimulation

SN 35.114 Paṭhamamārapāsa: Māra’s Snare (1st)


114. Paṭhamamārapāsasutta	114. Māra’s Snare (1st)
“Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	“monks, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—	If a monk approves, welcomes, and keeps clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso.	they’re called a monk trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare.
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe ….	They’re bound by Māra’s bonds, and the Wicked One can do what he wants with them.


Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sounds … smells … tastes … touches …
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—
ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena … pe ….


Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—	If a monk approves, welcomes, and keep clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso.	they’re called a monk trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare.
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe …	They’re bound by Māra, and the Wicked One can do what he wants with them.


Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati—	If a monk doesn’t approve, welcome, and keep clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso.	they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare.
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato … pe ….	They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them.


Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sounds … smells … tastes … touches …
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati—
ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato … pe ….


Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati—	If a monk doesn’t approve, welcome, and keep clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso.	they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare.
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti.	They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them.”

SN 35.115 Dutiyamārapāsa: Māra’s Snare (2nd)


115. Dutiyamārapāsasutta	115. Māra’s Snare (2nd)
“Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	“monks, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—	If a monk approves, welcomes, and keeps clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu baddho cakkhuviññeyyesu rūpesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso.	they’re called a monk who is bound when it comes to sights known by the eye. They’re trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare.
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe ….	They’re bound by Māra’s bonds, and the Wicked One can do what he wants with them.


Santi, bhikkhave, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—	If a monk approves, welcomes, and keeps clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu baddho manoviññeyyesu dhammesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso.	they’re called a monk who is bound when it comes to thoughts known by the mind. They’re trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare.
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe ….	They’re bound by Māra’s bonds, and the Wicked One can do what he wants with them.


Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati—	If a monk doesn’t approve, welcome, and keep clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu mutto cakkhuviññeyyehi rūpehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso.	they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare.
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato … pe ….	They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them.


Santi, bhikkhave, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati—	If a monk doesn’t approve, welcome, and keep clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu mutto manoviññeyyehi dhammehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso.	they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare.
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti.	They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them.”

SN 35.116 Lokantagamana: Traveling to the End of the World


116. Lokantagamanasutta	116. Traveling to the End of the World
“Nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.	“monks, I say it’s not possible to know or see or reach the end of the world by traveling.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī”ti.	But I also say there’s no making an end of suffering without reaching the end of the world.”
Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi:	Soon after the Buddha left, those monks considered:
“idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. …
‘“nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyan”ti vadāmi.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti.
Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?	Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”


Atha kho tesaṃ bhikkhūnaṃ etadahosi:	Then those monks thought:
“ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.	“This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā”ti.	Let’s go to him, and ask him about this matter.”


Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu.	Then those monks went to Ānanda and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:


“Idaṃ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti.
Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi:
‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho—
nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
Tesaṃ no, āvuso, amhākaṃ etadahosi:
‘ayaṃ kho, āvuso, āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti.
Vibhajatāyasmā ānando”ti.	“May Venerable Ānanda please explain this.”


“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṃ atikkammeva, khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya;	“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha.	Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.
So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati—	For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato.
So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha.	That was the time to approach the Buddha and ask about this matter.
Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā”ti.	You should have remembered it in line with the Buddha’s answer.”


“Addhāvuso ānanda, bhagavā jānaṃ jānāti, passaṃ passati—	“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato.
So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma.	That was the time to approach the Buddha and ask about this matter.
Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma.	We should have remembered it in line with the Buddha’s answer.
Api cāyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.	Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Vibhajatāyasmā ānando agaruṃ karitvā”ti.	Please explain this, if it’s no trouble.”


“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Then listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.	“Yes, reverend,” they replied.
Āyasmā ānando etadavoca:	Ānanda said this:


“Yaṃ kho vo, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.	‘monks, I say it’s not possible to know or see or reach the end of the world by traveling.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi.	But I also say there’s no making an end of suffering without reaching the end of the world.’ This is how I understand the detailed meaning of this passage for recitation.
Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī—	Whatever in the world through which you perceive the world and conceive the world
ayaṃ vuccati ariyassa vinaye loko.	is called the world in the training of the noble one.
Kena cāvuso, lokasmiṃ lokasaññī hoti lokamānī?	And through what in the world do you perceive the world and conceive the world?
Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī.	Through the eye in the world you perceive the world and conceive the world.
Sotena kho, āvuso …	Through the ear …
ghānena kho, āvuso …	nose …
jivhāya kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī.	tongue …
Kāyena kho, āvuso …	body …
manena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī.	mind in the world you perceive the world and conceive the world.
Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī—	Whatever in the world through which you perceive the world and conceive the world
ayaṃ vuccati ariyassa vinaye loko.	is called the world in the training of the noble one.
Yaṃ kho vo, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	When the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.	‘monks, I say it’s not possible to know or see or reach the end of the world by traveling.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.	But I also say there’s no making an end of suffering without reaching the end of the world.’ That is how I understand the detailed meaning of this summary.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.	If you wish, you may go to the Buddha and ask him about this.
Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.	You should remember it in line with the Buddha’s answer.”


“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	“Yes, reverend,” replied those monks. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:


“Yaṃ kho no, bhante, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti.
Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi:
‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho—
nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
Tesaṃ no, bhante, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti.
Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha.
Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.	“And Ānanda explained the meaning to us in this manner, with these words and phrases.”


“Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando.	“monks, Ānanda is astute, he has great wisdom.
Mañcepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ.	If you came to me and asked this question, I would answer it in exactly the same way as Ānanda.
Eso cevetassa attho, evañca naṃ dhāreyyāthā”ti.	That is what it means, and that’s how you should remember it.”

SN 35.117 Kāmaguṇa: The Kinds of Sensual Stimulation


117. Kāmaguṇasutta	117. The Kinds of Sensual Stimulation
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu’.	‘My mind might often stray towards the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little.’
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo’.	‘In my own way I should practice diligence, rememberfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished.’
Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu.	So, monks, your minds might also often stray towards the five kinds of sensual stimulation that you formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little.
Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo.	So in your own way you should practice diligence, rememberfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished.
Tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …	So you should understand that dimension where the eye ceases and perception of sights fades away.
yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe …	You should understand that dimension where the ear … nose … tongue … body …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti.	mind ceases and perception of thoughts fades away.”
Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.


Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi:	Soon after the Buddha left, those monks considered:
“idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. …
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?	Who can explain in detail the meaning of this brief summary given by the Buddha?”


Atha kho tesaṃ bhikkhūnaṃ etadahosi:	Then those monks thought:
“ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.	“This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	He is capable of explaining in detail the meaning of this brief summary given by the Buddha.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā”ti.	Let’s go to him, and ask him about this matter.”


Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu.	Then those monks went to Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:


“Idaṃ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti.
Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi:
‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
Tesaṃ no, āvuso, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti.
Vibhajatāyasmā ānando”ti.	“May Venerable Ānanda please explain this.”


“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa … pe …	“Reverends, suppose there was a person in need of heartwood. …”
vibhajatāyasmā ānando agaruṃ karitvā”ti.	"Please explain this, if it’s no trouble.”


“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Then listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.	“Yes, reverend,” they replied.
Āyasmā ānando etadavoca:	Ānanda said this:


“Yaṃ kho vo, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“Reverends, the Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail:
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …	‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti.	mind ceases and perception of thoughts fades away.’
Imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi.	And this is how I understand the detailed meaning of this summary.
Saḷāyatananirodhaṃ no etaṃ, āvuso, bhagavatā sandhāya bhāsitaṃ:	The Buddha was referring to the cessation of the six sense fields when he said:
‘tasmātiha, bhikkhave, se āyatane veditabbe, yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …	‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti.	mind ceases and perception of thoughts fades away.’
Ayaṃ kho, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail.
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti.
Imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.	And this is how I understand the detailed meaning of this summary.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamatha;	If you wish, you may go to the Buddha and ask him about this.
upasaṅkamitvā etamatthaṃ puccheyyātha.
Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.	You should remember it in line with the Buddha’s answer.”


“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	“Yes, reverend,” replied those monks. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:


“Yaṃ kho no, bhante, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti, tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi:
‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
Tesaṃ no, bhante, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti.
Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha.
Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto”ti.	“And Ānanda explained the meaning to us in this manner, with these words and phrases.”


“Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando.	“monks, Ānanda is astute, he has great wisdom.
Mañcepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ.	If you came to me and asked this question, I would answer it in exactly the same way as Ānanda.
Eso cevetassa attho. Evañca naṃ dhāreyyāthā”ti.	That is what it means, and that’s how you should remember it.”

SN 35.118 Sakkapañha: The Question of Sakka


118. Sakkapañhasutta	118. The Question of Sakka
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca:	And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?	“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?	What is the cause, what is the reason why some sentient beings are fully nirvana'd in the present life?”


“Santi kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	“Lord of gods, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.	their consciousness relies on that and grasps it.
Saupādāno, devānaminda, bhikkhu no parinibbāyati … pe ….	A monk with grasping does not become nirvana'd.


Santi kho, devānaminda, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi kho, devānaminda, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.	their consciousness relies on that and grasps it.
Saupādāno, devānaminda, bhikkhu no parinibbāyati.	A monk with grasping does not become nirvana'd.
Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.	That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life.


Santi ca kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati.	If a monk doesn’t approve, welcome, and keep clinging to them,
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ.	their consciousness doesn’t rely on that and grasp it.
Anupādāno, devānaminda, bhikkhu parinibbāyati … pe ….	A monk free of grasping becomes nirvana'd.


Santi kho, devānaminda, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi kho, devānaminda, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati.	If a monk doesn’t approve, welcome, and keep clinging to them,
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ.	their consciousness doesn’t rely on that and grasp it.
Anupādāno, devānaminda, bhikkhu parinibbāyati.	A monk free of grasping becomes nirvana'd.
Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.	That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.”

SN 35.119 Pañcasikha: The Question of Pañcasikha


119. Pañcasikhasutta	119. The Question of Pañcasikha
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṃ etadavoca:	And then the fairy Pañcasikha went up to the Buddha, bowed, stood to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?	“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?	What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?”
“Santi kho, pañcasikha, cakkhuviññeyyā rūpā … pe …	“Pañcasikha, there are sights known by the eye …
santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.	their consciousness relies on that and grasps it.
Saupādāno, pañcasikha, bhikkhu no parinibbāyati.	A monk with grasping does not become nirvana'd.
Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.	That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life.


Santi ca kho, pañcasikha, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā … pe …	There are sights known by the eye …
santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ.	If a monk doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it.
Anupādāno, pañcasikha, bhikkhu parinibbāyati.	A monk free of grasping becomes nirvana'd.
Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.	That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.”

SN 35.120 Sāriputtasaddhivihārika: Sāriputta and the Pupil


120. Sāriputtasaddhivihārikasutta	120. Sāriputta and the Pupil
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then a certain monk went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side, and said to him:
“saddhivihāriko, āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto”ti.	“Reverend Sāriputta, a monk pupil of mine has rejected the training and returned to a lesser life.”


“Evametaṃ, āvuso, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa.	“That’s how it is, reverend, when someone doesn’t guard the sense doors, eats too much, and is not committed to wakefulness.
‘So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti netaṃ ṭhānaṃ vijjati.	It’s not possible for such a monk to maintain the full and pure spiritual life for the rest of their life.
‘So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti ṭhānametaṃ vijjati.	But it is possible for a monk to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness.


Kathañcāvuso, indriyesu guttadvāro hoti?	And how does someone guard the sense doors?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When a monk sees a sight with the eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Evaṃ kho, āvuso, indriyesu guttadvāro hoti.	That’s how someone guards the sense doors.


Kathañcāvuso, bhojane mattaññū hoti?	And how does someone eat in moderation?
Idhāvuso, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:	It’s when a monk reflects properly on the food that they eat:
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Evaṃ kho, āvuso, bhojane mattaññū hoti.	That’s how someone eats in moderation.


Kathañcāvuso, jāgariyaṃ anuyutto hoti?	And how is someone committed to wakefulness?
Idhāvuso, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	It’s when a monk practices walking and sitting meditation by day, purifying their mind from obstacles.
Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	In the evening, they continue to practice walking and sitting meditation.
Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.	In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.
Evaṃ kho, āvuso, jāgariyaṃ anuyutto hoti.	That’s how someone is committed to wakefulness.
Tasmātihāvuso, evaṃ sikkhitabbaṃ:	So you should train like this:
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā’ti.	‘We will guard the sense doors, eat in moderation, and be committed to wakefulness.’
Evañhi vo, āvuso, sikkhitabban”ti.	That’s how you should train.”

SN 35.121 Rāhulovāda: Advice to Rāhula


121. Rāhulovādasutta	121. Advice to Rāhula
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as he was in private retreat this thought came to his mind:
“paripakkā kho rāhulassa vimuttiparipācaniyā dhammā;	“The qualities that ripen in freedom have ripened in Rāhula.
yannūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti.	Why don’t I lead him further to the ending of defilements?”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya caritvā	Then the Buddha robed up in the morning and, taking his bowl and robe, wandered for alms in Sāvatthī.
pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi:	After the meal, on his return from alms-round, he addressed Venerable Rāhula:
“gaṇhāhi, rāhula, nisīdanaṃ.	“Rāhula, get your sitting cloth.
Yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā”ti.	Let’s go to the Dark Forest for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.	“Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha.


Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti:	Now at that time many thousands of deities followed the Buddha, thinking:
“ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī”ti.	“Today the Buddha will lead Rāhula further to the ending of defilements!”
Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi.	Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out.
Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Rāhula bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca:	The Buddha said to him:


“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye 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 liable to fall apart, 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.”


“Rūpā niccā vā aniccā vā”ti?	“Are sights …



“Cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	eye consciousness …



“Cakkhusamphasso nicco vā anicco vā”ti?	eye contact permanent or impermanent?”


“Anicco, bhante” … pe ….	“Impermanent, sir.” …


“Yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti?	“Anything included in feeling, perception, co-doings, and consciousness that arises conditioned by eye contact: is that 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 liable to fall apart, 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” … pe ….	“No, sir.”


“Jivhā niccā vā aniccā vā”ti?	“Is the ear … nose … tongue … body …













“Mano nicco vā anicco vā”ti?	mind permanent or impermanent?”


“Anicco, 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 liable to fall apart, 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.”


“Dhammā niccā vā aniccā vā”ti?	“Are thoughts …



“Manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	mind consciousness …



“Manosamphasso nicco vā anicco vā”ti?	mind contact permanent or impermanent?”


“Anicco, bhante” … pe ….	“Impermanent, sir.” …


“Yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti?	“Anything included in feeling, perception, co-doings, and consciousness that arises conditioned by mind contact: is that 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 liable to fall apart, 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.”


“Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati … pe …	“Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they become disenchanted with anything included in feeling, perception, co-doings, and consciousness that arises conditioned by eye contact.
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati … pe ….	They grow disenchanted with the ear … nose … tongue … body …


Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati.	mind, thoughts, mind consciousness, and mind contact. And they grow disenchanted with anything included in feeling, perception, co-doings, and consciousness that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”


Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandi.	Satisfied, Venerable Rāhula was happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci.	And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping.
Anekānañca devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	And the stainless, immaculate vision of the Dhamma arose in those thousands of deities:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”

SN 35.122 Saṃyojaniyadhamma: Things Prone to Being Fettered


122. Saṃyojaniyadhammasutta	122. Things Prone to Being Fettered
“Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca.	“monks, I will teach you the things that are prone to being fettered, and the fetter.
Taṃ suṇātha.	Listen …
Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ?	What are the things that are prone to being fettered? And what is the fetter?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā.	These are called the things that are prone to being fettered.
Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ … pe …	The desire and greed for them is the fetter.
santi, bhikkhave, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā.	These are called the things that are prone to being fettered.
Yo tattha chandarāgo taṃ tattha saṃyojanan”ti.	The desire and greed for them is the fetter.”

SN 35.123 Upādāniyadhamma: Things Prone to Being Grasped


123. Upādāniyadhammasutta	123. Things Prone to Being Grasped
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca.	“monks, I will teach you the things that are prone to being grasped, and the grasping.
Taṃ suṇātha.	Listen …
Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ?	What are the things that are prone to being grasped? And what is the grasping?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime vuccanti, bhikkhave, upādāniyā dhammā.	These are called the things that are prone to being grasped.
Yo tattha chandarāgo, taṃ tattha upādānaṃ … pe …	The desire and greed for them is the grasping.
santi, bhikkhave, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime vuccanti, bhikkhave, upādāniyā dhammā.	These are called the things that are prone to being grasped.
Yo tattha chandarāgo taṃ tattha upādānan”ti.	The desire and greed for them is the grasping.”

SN 35 vagga 13 Gahapati: Householders


13. Gahapativagga	13. Householders

SN 35.124 Vesālī: At Vesālī


124. Vesālīsutta	124. At Vesālī
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca:	Then the householder Ugga of Vesālī went up to the Buddha, sat down to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?	“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?	What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?”


“Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	“Householder, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.	If a monk approves, welcomes, and keeps clinging to them, their consciousness relies on that and grasps it.
Saupādāno, gahapati, bhikkhu no parinibbāyati … pe …	A monk with grasping does not become nirvana'd.
santi kho, gahapati, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.	If a monk approves, welcomes, and keeps clinging to them, their consciousness relies on that and grasps it.
Saupādāno, gahapati, bhikkhu no parinibbāyati.	A monk with grasping does not become nirvana'd.
Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.	That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life.


Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ.	If a monk doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it.
Anupādāno, gahapati, bhikkhu parinibbāyati … pe …	A monk free of grasping becomes nirvana'd.
santi kho, gahapati, jivhāviññeyyā rasā … pe …	There are sounds … smells … tastes … touches …
santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ.	If a monk doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it.
Anupādāno, gahapati, bhikkhu parinibbāyati.	A monk free of grasping becomes nirvana'd.
Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.	That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.”

SN 35.125 Vajjī: In the Land of the Vajjis


125. Vajjīsutta	125. In the Land of the Vajjis
Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme.	At one time the Buddha was staying in the land of the Vajjis at the village of Hatthi.
Atha kho uggo gahapati hatthigāmako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati hatthigāmako bhagavantaṃ etadavoca:	Then the householder Ugga of Hatthi went up to the Buddha, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?	“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?	What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” …
(Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ.)	(This should be told in full as in the previous discourse.)
“Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.

SN 35.126 Nāḷanda: At Nālandā


126. Nāḷandasutta	126. At Nālandā
Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.	At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Atha kho, upāli gahapati, yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho, upāli gahapati, bhagavantaṃ etadavoca:	Then the householder Upāli went up to the Buddha … and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?	“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?	What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” …
(Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ.)	(This should be told in full as in SN 35.124.)
“Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.

SN 35.127 Bhāradvāja: With Bhāradvāja


127. Bhāradvājasutta	127. With Bhāradvāja
Ekaṃ samayaṃ āyasmā piṇḍolabhāradvājo kosambiyaṃ viharati ghositārāme.	At one time Venerable Piṇḍola Bhāradvāja was staying near Kosambi, in Ghosita’s Monastery.
Atha kho rājā udeno yenāyasmā piṇḍolabhāradvājo tenupasaṅkami; upasaṅkamitvā āyasmatā piṇḍolabhāradvājena saddhiṃ sammodi.	Then King Udena went up to Piṇḍola Bhāradvāja and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā udeno āyasmantaṃ piṇḍolabhāradvājaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side, and said to him:
“ko nu kho, bho bhāradvāja, hetu ko paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti?	“Master Bhāradvāja, there are these young monks who are youthful, black-haired, blessed with youth, in the prime of life; and they’ve never played around with sensual pleasures. What is the cause, what is the reason why they practice the full and pure spiritual life as long as they live, maintaining it for a long time?”
“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena:	“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:
‘etha tumhe, bhikkhave, mātumattīsu mātucittaṃ upaṭṭhapetha, bhaginimattīsu bhaginicittaṃ upaṭṭhapetha, dhītumattīsu dhītucittaṃ upaṭṭhapethā’ti.	‘Please, monks, think of women your mother’s age as your mother. Think of women your sister’s age as your sister. And think of women your daughter’s age as your daughter.’
Ayaṃ kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti.	This is a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”


“Lolaṃ kho, bho bhāradvāja, cittaṃ.	“But Master Bhāradvāja, the mind is wanton.
Appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjanti.	Sometimes thoughts of desire come up even for women your mother’s age, your sister’s age, or your daughter’s age.
Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca paccayo yenime daharā bhikkhū susū kāḷakesā … pe … addhānañca āpādentī”ti?	Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”


“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena:	“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:
‘etha tumhe, bhikkhave, imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhatha—	‘Please, monks, examine your own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.	In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
Ayampi kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā … pe … addhānañca āpādentī”ti.	This is also a cause, great king, this is a reason why these young monks live the full and pure spiritual life for their entire life, maintaining it for a long time.”
“Ye te, bho bhāradvāja, bhikkhū bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tesaṃ taṃ sukaraṃ hoti.	“This is easy to do for those monks who have developed their physical endurance, ethics, mind, and wisdom.
Ye ca kho te, bho bhāradvāja, bhikkhū abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ dukkaraṃ hoti.	But it’s hard to do for those monks who have not developed their physical endurance, ethics, mind, and wisdom.
Appekadā, bho bhāradvāja, asubhato manasi karissāmīti subhatova āgacchati.	Sometimes I plan to focus on something as ugly, but only its beauty comes to mind.
Atthi nu kho, bho bhāradvāja, añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū kāḷakesā … pe … addhānañca āpādentī”ti?	Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”


“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena:	“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:
‘etha tumhe, bhikkhave, indriyesu guttadvārā viharatha.	‘Please, monks, live with sense doors guarded.
Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino.	When you see a sight with your eyes, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjatha.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve its restraint.
Sotena saddaṃ sutvā … pe …	When you hear a sound with your ears …
ghānena gandhaṃ ghāyitvā …	When you smell an odor with your nose …
jivhāya rasaṃ sāyitvā …	When you taste a flavor with your tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When you feel a touch with your body …
manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino.	When you know a thought with your mind, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha manindriyaṃ; manindriye saṃvaraṃ āpajjathā’ti.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’
Ayampi kho, mahārāja, hetu ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti.	This is also a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”


“Acchariyaṃ, bho bhāradvāja; abbhutaṃ, bho bhāradvāja.	“It’s incredible, Master Bhāradvāja, it’s amazing!
Yāva subhāsitañcidaṃ, bho bhāradvāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena.	How well this was said by the Buddha!
Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentīti.	This is the real cause, this is the reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.
Ahampi kho, bho bhāradvāja, yasmiṃ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi antepuraṃ pavisāmi, ativiya maṃ tasmiṃ samaye lobhadhammā parisahanti.	For sometimes I too enter the harem with unprotected body, speech, mind, rememberfulness, and sense faculties. At those times powerful thoughts of desire get the better of me.
Yasmiñca khvāhaṃ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā, saṃvutehi indriyehi antepuraṃ pavisāmi, na maṃ tathā tasmiṃ samaye lobhadhammā parisahanti.	But sometimes I enter the harem with protected body, speech, mind, rememberfulness, and sense faculties. At those times such thoughts of desire don’t get the better of me.
Abhikkantaṃ, bho bhāradvāja, abhikkantaṃ, bho bhāradvāja.	Excellent, Master Bhāradvāja! Excellent!
Seyyathāpi, bho bhāradvāja, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā bhāradvājena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Bhāradvāja has made the teaching clear in many ways.
Esāhaṃ, bho bhāradvāja, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṃghañca.	I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ bhāradvājo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Bhāradvāja remember me as a lay follower who has gone for refuge for life.”

SN 35.128 Soṇa: With Soṇa


128. Soṇasutta	128. With Soṇa
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 nisinno kho soṇo gahapatiputto bhagavantaṃ etadavoca:	Then the householder Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?	“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?	What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” …
(Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ.)	(This should be told in full as in SN 35.118.)
Ayaṃ kho, soṇa, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantīti.

SN 35.129 Ghosita: With Ghosita


129. Ghositasutta	129. With Ghosita
Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.	At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Atha kho ghosito gahapati yenāyasmā ānando tenupasaṅkami … pe … ekamantaṃ nisinno kho ghosito gahapati āyasmantaṃ ānandaṃ etadavoca:	Then the householder Ghosita went up to Venerable Ānanda, and said to him:
“‘dhātunānattaṃ, dhātunānattan’ti, bhante ānanda, vuccati.	“Sir, Ānanda, they speak of ‘the diversity of elements’.
Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā”ti?	In what way did the Buddha speak of the diversity of elements?”
“Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā, cakkhuviññāṇañca sukhavedaniyaṃ.	“Householder, the eye element is found, as are agreeable sights, and eye consciousness.
Phassaṃ paṭicca uppajjati sukhā vedanā.	Pleasant feeling arises dependent on a contact to be experienced as pleasant.
Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca amanāpā, cakkhuviññāṇañca dukkhavedaniyaṃ.	The eye element is found, as are disagreeable sights, and eye consciousness.
Phassaṃ paṭicca uppajjati dukkhā vedanā.	Painful feeling arises dependent on a contact to be experienced as painful.
Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā upekkhāvedaniyā, cakkhuviññāṇañca adukkhamasukhavedaniyaṃ.	The eye element is found, as are sights that are a basis for equanimity, and eye consciousness.
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā … pe …	Neutral feeling arises dependent on a contact to be experienced as neutral.
saṃvijjati kho, gahapati, jivhādhātu, rasā ca manāpā, jivhāviññāṇañca sukhavedaniyaṃ.	The ear … nose … tongue … body …
Phassaṃ paṭicca uppajjati sukhā vedanā.
Saṃvijjati kho, gahapati, jivhādhātu, rasā ca amanāpā, jivhāviññāṇañca dukkhavedaniyaṃ.
Phassaṃ paṭicca uppajjati dukkhā vedanā.
Saṃvijjati kho, gahapati, jivhādhātu, rasā ca upekkhāvedaniyā, jivhāviññāṇañca adukkhamasukhavedaniyaṃ.
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā … pe …
saṃvijjati kho, gahapati, manodhātu, dhammā ca manāpā, manoviññāṇañca sukhavedaniyaṃ.	mind element is found, as are agreeable thoughts, and mind consciousness.
Phassaṃ paṭicca uppajjati sukhā vedanā.	Pleasant feeling arises dependent on a contact to be experienced as pleasant.
Saṃvijjati kho, gahapati, manodhātu, dhammā ca amanāpā, manoviññāṇañca dukkhavedaniyaṃ.	The mind element is found, as are disagreeable thoughts, and mind consciousness.
Phassaṃ paṭicca uppajjati dukkhā vedanā.	Painful feeling arises dependent on a contact to be experienced as painful.
Saṃvijjati kho, gahapati, manodhātu, dhammā ca upekkhāvedaniyā, manoviññāṇañca adukkhamasukhavedaniyaṃ.	The mind element is found, as are thoughts that are a basis for equanimity, and mind consciousness.
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.	Neutral feeling arises dependent on a contact to be experienced as neutral.
Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā”ti.	This is how the Buddha spoke of the diversity of elements.”

SN 35.130 Hāliddikāni: With Hāliddikāni


130. Hāliddikānisutta	130. With Hāliddikāni
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 … 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:	“Sir, this was said by the Buddha:
‘dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan’ti.	‘Diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.’
Kathaṃ nu kho, bhante, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan”ti?	How does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?”
“Idha, gahapati, bhikkhu cakkhunā rūpaṃ disvā ‘manāpaṃ itthetan’ti pajānāti cakkhuviññāṇaṃ sukhavedaniyañca.	“Householder, it’s when a monk sees a sight and understands it to be agreeable.
Phassaṃ paṭicca uppajjati sukhā vedanā.	There is eye consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant.
Cakkhunā kho paneva rūpaṃ disvā ‘amanāpaṃ itthetan’ti pajānāti cakkhuviññāṇaṃ dukkhavedaniyañca.	Then they see a sight and understand it to be disagreeable.
Phassaṃ paṭicca uppajjati dukkhā vedanā.	There is eye consciousness; and painful feeling arises dependent on a contact to be experienced as painful.
Cakkhunā kho paneva rūpaṃ disvā ‘upekkhāṭṭhāniyaṃ itthetan’ti pajānāti cakkhuviññāṇaṃ adukkhamasukhavedaniyañca.	Then they see a sight and understand it to be a basis for equanimity.
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.	There is eye consciousness; and neutral feeling arises dependent on a contact to be experienced as neutral.


Puna caparaṃ, gahapati, bhikkhu sotena saddaṃ sutvā … pe …	Furthermore, a monk hears a sound with the ear …
ghānena gandhaṃ ghāyitvā … pe …	smells an odor with the nose …
jivhāya rasaṃ sāyitvā … pe …	tastes a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …	feels a touch with the body …
manasā dhammaṃ viññāya ‘manāpaṃ itthetan’ti pajānāti manoviññāṇaṃ sukhavedaniyañca.	knows a thought with the mind and understands it to be agreeable.
Phassaṃ paṭicca uppajjati sukhā vedanā.	There is mind consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant.
Manasā kho paneva dhammaṃ viññāya ‘amanāpaṃ itthetan’ti pajānāti manoviññāṇaṃ dukkhavedaniyañca.	Then they know a thought and understand it to be disagreeable.
Phassaṃ paṭicca uppajjati dukkhā vedanā.	There is mind consciousness; and painful feeling arises dependent on a contact to be experienced as painful.
Manasā kho paneva dhammaṃ viññāya ‘upekkhāṭṭhāniyaṃ itthetan’ti pajānāti manoviññāṇaṃ adukkhamasukhavedaniyañca.	Then they know a thought and understand it to be a basis for equanimity.
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.	Neutral feeling arises dependent on a contact to be experienced as neutral.
Evaṃ kho, gahapati, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan”ti.	That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.”

SN 35.131 Nakulapitu: Nakula’s Father


131. Nakulapitusutta	131. Nakula’s Father
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 … pe … ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca:	Then the householder Nakula’s father went up to the Buddha … and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?	“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?	What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” …
“Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	(This should be told in full as in SN 35.118.)
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.
Saupādāno, gahapati, bhikkhu no parinibbāyati … pe …
santi kho, gahapati, jivhāviññeyyā rasā … pe …
santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.
Saupādāno, gahapati, bhikkhu no parinibbāyati.
Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.

SN 35.132 Lohicca: With Lohicca


132. Lohiccasutta	132. With Lohicca
Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati makkarakate araññakuṭikāyaṃ.	At one time Venerable Mahākaccāna was staying in the land of the Avantis in a wilderness hut near Makkarakaṭa.
Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti:	Then several youths, students of the brahmin Lohicca, approached Mahākaccāna’s wilderness hut while collecting firewood. They walked and wandered all around the hut, making a dreadful racket and all kinds of jeers.
“ime pana muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, imesaṃ bharatakānaṃ sakkatā garukatā mānitā pūjitā apacitā”ti.	“These shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, the Lord! They’re honored, respected, esteemed, revered, and venerated by those who pretend to inherit Vedic culture.”
Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca:	And then Mahākaccāna came out of his dwelling and said to those brahmin students:
“mā māṇavakā saddamakattha;	“Students, stop being so noisy.
dhammaṃ vo bhāsissāmī”ti.	I will speak to you on the teaching.”
Evaṃ vutte, te māṇavakā tuṇhī ahesuṃ.	When this was said, the students fell silent.
Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi:	Then Mahākaccāna recited these verses for them.


“Sīluttamā pubbatarā ahesuṃ,	“The brahmins of old excelled in ethics,
Te brāhmaṇā ye purāṇaṃ saranti;	and remembered the ancient traditions.
Guttāni dvārāni surakkhitāni,	Their sense doors were guarded, well protected,
Ahesuṃ tesaṃ abhibhuyya kodhaṃ.	and they had mastered anger.


Dhamme ca jhāne ca ratā ahesuṃ,	Those brahmins who remembered the ancient traditions
Te brāhmaṇā ye purāṇaṃ saranti.	enjoyed virtue and jhāna.


Ime ca vokkamma japāmaseti,	But these have lost their way. Claiming to recite,
Gottena mattā visamaṃ caranti;	they live out of balance, judging everyone by their clan.
Kodhābhibhūtā puthuattadaṇḍā,	Mastered by anger, they take up many arms,
Virajjamānā sataṇhātaṇhesu.	attacking both the strong and the weak.


Aguttadvārassa bhavanti moghā,	All is vain for someone who doesn’t guard the sense doors,
Supineva laddhaṃ purisassa vittaṃ;	like the wealth a person finds in a dream.
Anāsakā thaṇḍilasāyikā ca,	Fasting, sleeping on bare ground,
Pāto sinānañca tayo ca vedā.	bathing at dawn, the three Vedas,


Kharājinaṃ jaṭāpaṅko,	rough hides, dreadlocks, and dirt,
mantā sīlabbataṃ tapo;	hymns, precepts and observances, and self-mortification,
Kuhanā vaṅkadaṇḍā ca,	those fake bent staffs,
udakācamanāni ca;	and rinsing with water.
Vaṇṇā ete brāhmaṇānaṃ,	These emblems of the brahmins
katā kiñcikkhabhāvanā.	are only used to generate profits.


Cittañca susamāhitaṃ,	A mind that’s serene,
vippasannamanāvilaṃ;	clear and undisturbed,
Akhilaṃ sabbabhūtesu,	kind to all creatures:
so maggo brahmapattiyā”ti.	that’s the path to attainment of Brahmā!”



Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavocuṃ:	Then those students, offended and upset, went to the brahmin Lohicca and said to him:
“yagghe bhavaṃ jāneyya, samaṇo mahākaccāno brāhmaṇānaṃ mante ekaṃsena apavadati, paṭikkosatī”ti?	“Please, master, you should know this. The ascetic Mahākaccāna condemns and rejects outright the hymns of the brahmins!”
Evaṃ vutte, lohicco brāhmaṇo kupito ahosi anattamano.	When they said this, Lohicca was offended and upset.
Atha kho lohiccassa brāhmaṇassa etadahosi:	Then he thought:
“na kho pana metaṃ patirūpaṃ yohaṃ aññadatthu māṇavakānaṃyeva sutvā samaṇaṃ mahākaccānaṃ akkoseyyaṃ paribhāseyyaṃ.	“But it wouldn’t be appropriate for me to abuse or insult the ascetic Mahākaccāna solely because of what I’ve heard from these students.
Yannūnāhaṃ upasaṅkamitvā puccheyyan”ti.	Why don’t I go and ask him about it?”


Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṃ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi.	Then the brahmin Lohicca together with those students went to Venerable Mahākaccāna and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho lohicco brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side, and said to Mahākaccāna:
“āgamaṃsu nu khvidha, bho kaccāna, amhākaṃ sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti?	“Master Kaccāna, did several young students of mine come by here collecting firewood?”
“Āgamaṃsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti.	“They did, brahmin.”
“Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṃ kocideva kathāsallāpo”ti?	“But did you have some discussion with them?”
“Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ kocideva kathāsallāpo”ti.	“I did.”
“Yathā kathaṃ pana bhoto kaccānassa tehi māṇavakehi saddhiṃ ahosi kathāsallāpo”ti?	“But what kind of discussion did you have with them?”
“Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo:	“This is the discussion I had with these students.”


‘Sīluttamā pubbatarā ahesuṃ,	(Mahākaccāna repeats the verses.)
Te brāhmaṇā ye purāṇaṃ saranti;
… pe …
Akhilaṃ sabbabhūtesu,
So maggo brahmapattiyā’ti.




“‘Aguttadvāro’ti bhavaṃ kaccāno āha.	“Master Kaccāna spoke of someone who doesn’t guard the sense doors.
Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī”ti?	How do you define someone who doesn’t guard the sense doors?”
“Idha, brāhmaṇa, ekacco cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso	“Brahmin, take someone who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso	When they know a thought with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and a limited heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Evaṃ kho, brāhmaṇa, aguttadvāro hotī”ti.	That’s how someone doesn’t guard the sense doors.”
“Acchariyaṃ, bho kaccāna, abbhutaṃ, bho kaccāna.	“It’s incredible, Master Kaccāna, it’s amazing!
Yāvañcidaṃ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto.	How accurately you’ve explained someone whose sense doors are unguarded!


‘Guttadvāro’ti bhavaṃ kaccāno āha.	You also spoke of someone who does guard the sense doors.
Kittāvatā nu kho, bho kaccāna, guttadvāro hotī”ti?	How do you define someone who does guard the sense doors?”
“Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso	“Brahmin, take someone who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso	When they know a thought with their mind, if it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Evaṃ kho, brāhmaṇa, guttadvāro hotī”ti.	That’s how someone guards the sense doors.”


“Acchariyaṃ, bho kaccāna, abbhutaṃ, bho kaccāna.	“It’s incredible, Master Kaccāna, it’s amazing!
Yāvañcidaṃ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto.	How accurately you’ve explained someone whose sense doors are guarded!
Abhikkantaṃ, bho kaccāna; abhikkantaṃ, bho kaccāna.	Excellent, Master Kaccāna! Excellent!
Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kaccāna has made the teaching clear in many ways.
Esāhaṃ, bho kaccāna, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca.	I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.
Yathā ca bhavaṃ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṃ upasaṅkamatu.	Please come to my family just as you go to the families of the lay followers in Makkarakaṭa.
Tattha ye māṇavakā vā māṇavikā vā bhavantaṃ kaccānaṃ abhivādessanti paccuṭṭhissanti āsanaṃ vā udakaṃ vā dassanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti.	The brahmin boys and girls there will bow to you, rise in your presence, and give you a seat and water. That will be for their lasting welfare and happiness.”

SN 35.133 Verahaccāni: Verahaccāni


133. Verahaccānisutta	133. Verahaccāni
Ekaṃ samayaṃ āyasmā udāyī kāmaṇḍāyaṃ viharati todeyyassa brāhmaṇassa ambavane.	At one time Venerable Udāyī was staying near Kāmaṇḍā in the brahmin Todeyya’s mango grove.
Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi.	Then a boy who was a student of the brahmin lady of the Verahaccāni clan went up to Udāyī and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side.
Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	Udāyī educated, encouraged, fired up, and inspired that student with a Dhamma talk.
Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca:	Then that student went to the brahmin lady of the Verahaccāni clan and said to her:
“yagghe, bhoti, jāneyyāsi.	“Please, madam, you should know this.
Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī”ti.	The ascetic Udāyī teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.”


“Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā”ti.	“Then, student, invite him in my name for tomorrow’s meal.”
“Evaṃ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca:	“Yes, madam,” he replied. He went to Udāyī and said:
“adhivāsetu kira, bhavaṃ udāyī amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti.	“Sir, may Master Udāyī please accept an offering of tomorrow’s meal from my teacher’s wife, the brahmin lady of the Verahaccāni clan.”
Adhivāsesi kho āyasmā udāyī tuṇhībhāvena.	Udāyī consented in silence.
Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then when the night had passed, Udāyī robed up in the morning and, taking his bowl and robe, went to the brahmin lady’s home, and sat down on the seat spread out.
Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then the brahmin lady served and satisfied Udāyī with her own hands with a variety of delicious foods.
Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā āyasmantaṃ udāyiṃ etadavoca:	When Udāyī had eaten and washed his hand and bowl, she put on a pair of shoes, sat on a high seat, covered her head, and said to him:
“bhaṇa, samaṇa, dhamman”ti.	“Ascetic, preach the Dhamma.”
“Bhavissati, bhagini, samayo”ti vatvā uṭṭhāyāsanā pakkami.	“There will be an occasion for that, sister,” he replied, then got up from his seat and left.


Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi.	For a second time that student went to Venerable Udāyī …
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca:	And for a second time that student went to the brahmin lady of the Verahaccāni clan …
“yagghe, bhoti, jāneyyāsi.
Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī”ti.


“Evamevaṃ pana tvaṃ, māṇavaka, samaṇassa udāyissa vaṇṇaṃ bhāsasi.	She said to him: “You keep praising the ascetic Udāyī like this.
Samaṇo panudāyī ‘bhaṇa, samaṇa, dhamman’ti vutto samāno ‘bhavissati, bhagini, samayo’ti vatvā uṭṭhāyāsanā pakkanto”ti.	But when I asked him to preach the Dhamma he just said that there would be an occasion for that, and then he got up and left.”
“Tathā hi pana tvaṃ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā etadavoca:	“Madam, that’s because you put on a pair of shoes, sat on a high seat, and covered your head before inviting him to teach.
‘bhaṇa, samaṇa, dhamman’ti.
Dhammagaruno hi te bhavanto dhammagāravā”ti.	For the masters respect the teaching.”
“Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā”ti.	“Then, student, invite him in my name for tomorrow’s meal.”
“Evaṃ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca:	“Yes, madam,” he replied. …
“adhivāsetu kira bhavaṃ udāyī amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti.
Adhivāsesi kho āyasmā udāyī tuṇhībhāvena.


Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then the brahmin lady served and satisfied Udāyī with her own hands with a variety of delicious foods.
Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā orohitvā nīce āsane nisīditvā sīsaṃ vivaritvā āyasmantaṃ udāyiṃ etadavoca:	When Udāyī had eaten and washed his hand and bowl, she took off her shoes, sat on a low seat, uncovered her head, and said to him:
“kismiṃ nu kho, bhante, sati arahanto sukhadukkhaṃ paññapenti, kismiṃ asati arahanto sukhadukkhaṃ na paññapentī”ti?	“Sir, when what exists do the perfected ones declare that there is pleasure and pain? When what doesn’t exist do the perfected ones not declare that there is pleasure and pain?”


“Cakkhusmiṃ kho, bhagini, sati arahanto sukhadukkhaṃ paññapenti, cakkhusmiṃ asati arahanto sukhadukkhaṃ na paññapenti … pe …	“Sister, when there’s an eye, the perfected ones declare that there is pleasure and pain. When there’s no eye, the perfected ones don’t declare that there is pleasure and pain.
jivhāya sati arahanto sukhadukkhaṃ paññapenti, jivhāya asati arahanto sukhadukkhaṃ na paññapenti … pe ….	When there’s an ear … nose … tongue … body …
Manasmiṃ sati arahanto sukhadukkhaṃ paññapenti, manasmiṃ asati arahanto sukhadukkhaṃ na paññapentī”ti.	mind, the perfected ones declare that there is pleasure and pain. When there’s no mind, the perfected ones don’t declare that there is pleasure and pain.”


Evaṃ vutte, verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ etadavoca:	When he said this, the brahmin lady said to Udāyī:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ ayyena udāyinā anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Venerable Udāyī has made the teaching clear in many ways.
Esāhaṃ, ayya udāyi, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca.	I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsikaṃ maṃ ayyo udāyī dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Venerable Udāyī remember me as a lay follower who has gone for refuge for life.”

SN 35 vagga 14 Devadaha: At Devadaha


14. Devadahavagga	14. At Devadaha

SN 35.134 Devadaha: At Devadaha


134. Devadahasutta	134. At Devadaha
Ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo.	At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Devadaha.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi.	“When it comes to the six fields of contact, monks, I don’t say that all monks have work to do with diligence, nor do I say that none of them have work to do with diligence.
Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi.	I say that, when it comes to the six fields of contact, monks don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and become rightly freed through enlightenment.
Taṃ kissa hetu?	Why is that?
Kataṃ tesaṃ appamādena, abhabbā te pamajjituṃ.	They’ve done their work with diligence, and are incapable of negligence.
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi.	I say that, when it comes to the six fields of contact, monks do have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary.
Taṃ kissa hetu?	Why is that?
Santi, bhikkhave, cakkhuviññeyyā rūpā manoramāpi, amanoramāpi.	There are sights known by the eye that are pleasant and also those that are unpleasant.
Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti.	Though experiencing them again and again they don’t occupy the mind.
Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.	Their energy is roused up and unflagging, their rememberfulness is established and lucid, their body is pacified and undisturbed, and their mind is undistractify-&-lucidifyd in samādhi.
Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi … pe …	Seeing this fruit of diligence, I say that those monks have work to do with diligence when it comes to the six fields of contact. …
santi, bhikkhave, manoviññeyyā dhammā manoramāpi amanoramāpi.	There are thoughts known by the mind that are pleasant and also those that are unpleasant.
Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti.	Though experiencing them again and again they don’t occupy the mind.
Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.	Their energy is roused up and unflagging, their rememberfulness is established and lucid, their body is pacified and undisturbed, and their mind is undistractify-&-lucidifyd in samādhi.
Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmī”ti.	Seeing this fruit of diligence, I say that those monks have work to do with diligence when it comes to the six fields of contact.”

SN 35.135 Khaṇa: Opportunity


135. Khaṇasutta	135. Opportunity
“Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave,	“You’re fortunate, monks, so very fortunate,
khaṇo vo paṭiladdho brahmacariyavāsāya.	to have the opportunity to live the spiritual life.
Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā.	I’ve seen the hell called ‘the six fields of contact’.
Tattha yaṃ kiñci cakkhunā rūpaṃ passati aniṭṭharūpaṃyeva passati, no iṭṭharūpaṃ; akantarūpaṃyeva passati, no kantarūpaṃ; amanāparūpaṃyeva passati, no manāparūpaṃ.	There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.
Yaṃ kiñci sotena saddaṃ suṇāti … pe …	Whatever sound you hear …
yaṃ kiñci ghānena gandhaṃ ghāyati … pe …	Whatever odor you smell …
yaṃ kiñci jivhāya rasaṃ sāyati … pe …	Whatever flavor you taste …
yaṃ kiñci kāyena phoṭṭhabbaṃ phusati … pe …	Whatever touch you feel …
yaṃ kiñci manasā dhammaṃ vijānāti aniṭṭharūpaṃyeva vijānāti, no iṭṭharūpaṃ; akantarūpaṃyeva vijānāti, no kantarūpaṃ; amanāparūpaṃyeva vijānāti, no manāparūpaṃ.	Whatever thought you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.
Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave,	You’re fortunate, monks, so very fortunate,
khaṇo vo paṭiladdho brahmacariyavāsāya.	to have the opportunity to live the spiritual life.
Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā.	I’ve seen the heaven called ‘the six fields of contact’.
Tattha yaṃ kiñci cakkhunā rūpaṃ passati iṭṭharūpaṃyeva passati, no aniṭṭharūpaṃ; kantarūpaṃyeva passati, no akantarūpaṃ; manāparūpaṃyeva passati, no amanāparūpaṃ … pe …	There, whatever sight you see with your eye is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant.
yaṃ kiñci jivhāya rasaṃ sāyati … pe …	Whatever sound … odor … flavor … touch …
yaṃ kiñci manasā dhammaṃ vijānāti iṭṭharūpaṃyeva vijānāti, no aniṭṭharūpaṃ; kantarūpaṃyeva vijānāti, no akantarūpaṃ; manāparūpaṃyeva vijānāti, no amanāparūpaṃ.	Whatever thought you know with your mind is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant.
Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave,	You’re fortunate, monks, so very fortunate,
khaṇo vo paṭiladdho brahmacariyavāsāyā”ti.	to have the opportunity to live the spiritual life.”

SN 35.136 Paṭhamarūpārāma: Liking Sights (1st)


136. Paṭhamarūpārāmasutta	136. Liking Sights (1st)
“Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā.	“monks, gods and humans like sights, they love them and enjoy them.
Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.	But when sights perish, fade away, and cease, gods and humans live in suffering.
Saddārāmā, bhikkhave, devamanussā saddaratā saddasammuditā.	Gods and humans like sounds …
Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
Gandhārāmā …	smells …
rasārāmā …	tastes …
phoṭṭhabbārāmā …	touches …
dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā.	thoughts, they love them and enjoy them.
Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.	But when thoughts perish, fade away, and cease, gods and humans live in suffering.
Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito.	The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them.
Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati.	When sights perish, fade away, and cease, the Realized One lives happily.
Saddānaṃ …	The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sounds …
gandhānaṃ …	smells …
rasānaṃ …	tastes …
phoṭṭhabbānaṃ …	touches …
dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo, na dhammarato, na dhammasammudito.	thoughts, so he doesn’t like, love, or enjoy them.
Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati”.	When thoughts perish, fade away, and cease, the Realized One lives happily.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Rūpā saddā rasā gandhā,	“Sights, sounds, tastes, smells,
phassā dhammā ca kevalā;	touches and thoughts, the lot of them—
Iṭṭhā kantā manāpā ca,	they’re likable, desirable, and pleasurable
yāvatatthīti vuccati.	as long as you can say that they exist.


Sadevakassa lokassa,	In all the world with its gods,
ete vo sukhasammatā;	this is reckoned as happiness.
Yattha cete nirujjhanti,	And where they cease
taṃ tesaṃ dukkhasammataṃ.	this is reckoned as suffering.


Sukhaṃ diṭṭhamariyebhi,	The noble ones have seen that happiness
sakkāyassa nirodhanaṃ;	is the cessation of identity.
Paccanīkamidaṃ hoti,	Those who see
sabbalokena passataṃ.	contradict the whole world.


Yaṃ pare sukhato āhu,	What others say is happiness
tadariyā āhu dukkhato;	the noble ones say is suffering.
Yaṃ pare dukkhato āhu,	What others say is suffering
tadariyā sukhato vidū.	the noble ones say is happiness.


Passa dhammaṃ durājānaṃ,	See, this teaching is hard to understand,
sammūḷhettha aviddasu;	it confuses the ignorant.
Nivutānaṃ tamo hoti,	Those who don’t see are closed off;
andhakāro apassataṃ.	for them, all is blind darkness.


Satañca vivaṭaṃ hoti,	But those who see are open;
āloko passatāmiva;	for the good, it is light.
Santike na vijānanti,	Though it’s right there, the unskilled fools
maggā dhammassa akovidā.	don’t understand the teaching.


Bhavarāgaparetebhi,	They’re mired in desire to be reborn,
bhavarāgānusārībhi;	flowing along the stream of lives,
Māradheyyānupannehi,	mired in Māra’s dominion:
nāyaṃ dhammo susambudho.	this teaching isn’t easy for them to understand.


Ko nu aññatra mariyebhi,	Who, apart from the noble ones,
Padaṃ sambuddhumarahati;	is qualified to understand this state?
Yaṃ padaṃ sammadaññāya,	When they’ve rightly understood it,
Parinibbanti anāsavā”ti.	they’re nirvana'd without defilements.”

SN 35.137 Dutiyarūpārāma: Liking Sights (2nd)


137. Dutiyarūpārāmasutta	137. Liking Sights (2nd)
“Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā.	“monks, gods and humans like sights, they love them and enjoy them.
Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.	But when sights perish, fade away, and cease, gods and humans live in suffering. …
Saddārāmā …
gandhārāmā …
rasārāmā …
phoṭṭhabbārāmā …
dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā.
Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
Tathāgato ca, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito.	The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them.
Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati.	When sights perish, fade away, and cease, the Realized One lives happily. …”
Saddānaṃ …
gandhānaṃ …
rasānaṃ …
phoṭṭhabbānaṃ …
dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo na dhammarato na dhammasammudito.
Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharatī”ti.

SN 35.138 Paṭhamanatumhāka: Not Yours (1st)


138. Paṭhamanatumhākasutta	138. Not Yours (1st)
“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?
Cakkhu, bhikkhave, na tumhākaṃ; taṃ pajahatha.	The eye isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati … pe …	Giving it up will be for your welfare and happiness.
jivhā na tumhākaṃ; taṃ pajahatha.	The ear … nose … tongue … body …
Sā vo pahīnā hitāya sukhāya bhavissati … pe …
mano na tumhākaṃ; taṃ pajahatha.	mind isn’t yours: give it up.
So vo pahīno 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, api nu tumhākaṃ evamassa:	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. 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, cakkhu na tumhākaṃ; taṃ pajahatha.	“In the same way, the eye isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati … pe …	Giving it up will be for your welfare and happiness.
jivhā na tumhākaṃ; taṃ pajahatha.	The ear … nose … tongue … body …
Sā vo pahīnā hitāya sukhāya bhavissati … pe …
mano na tumhākaṃ; taṃ pajahatha.	mind isn’t yours: give it up.
So vo pahīno hitāya sukhāya bhavissatī”ti.	Giving it up will be for your welfare and happiness.”

SN 35.139 Dutiyanatumhāka: Not Yours (2nd)


139. Dutiyanatumhākasutta	139. Not Yours (2nd)
“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?
Rūpā, bhikkhave, na tumhākaṃ;	Sights aren’t yours: give them up.
te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti.	Giving them up will be for your welfare and happiness.
Saddā …	Sounds …
gandhā …	smells …
rasā …	tastes …
phoṭṭhabbā …	touches …
dhammā na tumhākaṃ; te pajahatha.	thoughts aren’t yours: give them up.
Te vo pahīnā hitāya sukhāya bhavissanti.	Giving it up will be for your welfare and happiness.
Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭha … pe …	Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove …
evameva kho, bhikkhave, rūpā na tumhākaṃ; te pajahatha.	In the same way, sights aren’t yours: give them up.
Te vo pahīnā hitāya sukhāya bhavissantī”ti ….	Giving them up will be for your welfare and happiness. …”

SN 35.140 Ajjhattaaniccahetu: Interior and Cause Are Impermanent


140. Ajjhattaaniccahetusutta	140. Interior and Cause Are Impermanent
“Cakkhuṃ, bhikkhave, aniccaṃ.	“monks, the eye is impermanent.
Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco.	The cause and condition that gives rise to the eye is also impermanent.
Aniccasambhūtaṃ, bhikkhave, cakkhu kuto niccaṃ bhavissati … pe …	Since the eye is produced by what is impermanent, how could it be permanent?
jivhā aniccā.	The ear … nose … tongue … body …
Yopi hetu, yopi paccayo jivhāya uppādāya sopi anicco.
Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati … pe …
mano anicco.	mind is impermanent.
Yopi, bhikkhave, hetu yopi paccayo manassa uppādāya, sopi anicco.	The cause and condition that gives rise to the mind is also impermanent.
Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati.	Since the mind is produced by what is impermanent, how could it be permanent?
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … jivhāyapi nibbindati … pe … manasmimpi nibbindati,	Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35.141 Ajjhattadukkhahetu: Interior and Cause Are Suffering


141. Ajjhattadukkhahetusutta	141. Interior and Cause Are Suffering
“Cakkhuṃ, bhikkhave, dukkhaṃ.	“monks, the eye is suffering.
Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho.	The cause and condition that gives rise to the eye is also suffering.
Dukkhasambhūtaṃ, bhikkhave, cakkhu kuto sukhaṃ bhavissati … pe …	Since the eye is produced by what is suffering, how could it be happiness?
jivhā dukkhā.	The ear … nose … tongue … body …
Yopi hetu, yopi paccayo jivhāya uppādāya, sopi dukkho.
Dukkhasambhūtā, bhikkhave, jivhā kuto sukhā bhavissati … pe …
mano dukkho.	mind is suffering.
Yopi hetu yopi paccayo manassa uppādāya, sopi dukkho.	The cause and condition that gives rise to the mind is also suffering.
Dukkhasambhūto, bhikkhave, mano kuto sukho bhavissati.	Since the mind is produced by what is suffering, how could it be happiness?
Evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 35.142 Ajjhattānattahetu: Interior and Cause Are Not-Self


142. Ajjhattānattahetusutta	142. Interior and Cause Are Not-Self
“Cakkhuṃ, bhikkhave, anattā.	“monks, the eye is not-self.
Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā.	The cause and condition that gives rise to the eye is also not-self.
Anattasambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati … pe …	Since the eye is produced by what is not-self, how could it be self?
jivhā anattā.	The ear … nose … tongue … body …
Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā.
Anattasambhūtā, bhikkhave, jivhā kuto attā bhavissati … pe …
mano anattā.	mind is not-self.
Yopi hetu yopi paccayo manassa uppādāya, sopi anattā.	The cause and condition that gives rise to the mind is also not-self.
Anattasambhūto, bhikkhave, mano kuto attā bhavissati.	Since the mind is produced by what is not-self, how could it be self?
Evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 35.143 Bāhirāniccahetu: Exterior and Cause Are Impermanent


143. Bāhirāniccahetusutta	143. Exterior and Cause Are Impermanent
“Rūpā, bhikkhave, aniccā.	“monks, sights are impermanent.
Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anicco.	The cause and condition that gives rise to sights is also impermanent.
Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti.	Since sights are produced by what is impermanent, how could they be permanent?
Saddā …	Sounds …
gandhā …	Smells …
rasā …	Tastes …
phoṭṭhabbā …	Touches …
dhammā aniccā.	Thoughts are impermanent.
Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anicco.	The cause and condition that gives rise to thoughts is also impermanent.
Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti.	Since thoughts are produced by what is impermanent, how could they be permanent?
Evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 35.144 Bāhiradukkhahetu: Exterior and Cause Are Suffering


144. Bāhiradukkhahetusutta	144. Exterior and Cause Are Suffering
“Rūpā, bhikkhave, dukkhā.	“monks, sights are suffering.
Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi dukkho.	The cause and condition that gives rise to sights is also suffering.
Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti.	Since sights are produced by what is suffering, how could they be happiness?
Saddā …	Sounds …
gandhā …	Smells …
rasā …	Tastes …
phoṭṭhabbā …	Touches …
dhammā dukkhā.	Thoughts are suffering.
Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi dukkho.	The cause and condition that gives rise to thoughts is also suffering.
Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti.	Since thoughts are produced by what is suffering, how could they be happiness?
Evaṃ passaṃ … pe …	Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

SN 35.145 Bāhirānattahetu: Exterior and Cause Are Not-Self


145. Bāhirānattahetusutta	145. Exterior and Cause Are Not-Self
“Rūpā, bhikkhave, anattā.	“monks, sights are not-self.
Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anattā.	The cause and condition that gives rise to sights is also not-self.
Anattasambhūtā, bhikkhave, rūpā kuto attā bhavissanti.	Since sights are produced by what is not-self, how could they be self?
Saddā …	Sounds …
gandhā …	Smells …
rasā …	Tastes …
phoṭṭhabbā …	Touches …
dhammā anattā.	Thoughts are not-self.
Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anattā.	The cause and condition that gives rise to thoughts is also not-self.
Anattasambhūtā, bhikkhave, dhammā kuto attā bhavissanti.	Since thoughts are produced by what is not-self, how could they be self?
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi … gandhesupi … rasesupi … phoṭṭhabbesupi … dhammesupi nibbindati.	Seeing this …
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35 vagga 15 Navapurāṇa: The Old and the New


15. Navapurāṇavagga	15. The Old and the New

SN 35.146 Kammanirodha: The Cessation of Action


146. Kammanirodhasutta	146. The Cessation of Action
“Navapurāṇāni, bhikkhave, kammāni desessāmi kammanirodhaṃ kammanirodhagāminiñca paṭipadaṃ.	“monks, I will teach you old action, new action, the cessation of action, and the practice that leads to the cessation of action.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmīti.	Listen and pay close attention, I will speak. …
Katamañca, bhikkhave, purāṇakammaṃ?	And what is old action?
Cakkhu, bhikkhave, purāṇakammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ … pe …	The eye is old action. It should be seen as produced by co-doings and intentions, as something to be felt.
jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā … pe …	The ear … nose … tongue … body …
mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo.	mind is old action. It should be seen as produced by co-doings and intentions, as something to be felt.
Idaṃ vuccati, bhikkhave, purāṇakammaṃ.	This is called old action.
Katamañca, bhikkhave, navakammaṃ?	And what is new action?
Yaṃ kho, bhikkhave, etarahi kammaṃ karoti kāyena vācāya manasā, idaṃ vuccati, bhikkhave, navakammaṃ.	The deeds you currently perform by way of body, speech, and mind: this is called new action.
Katamo ca, bhikkhave, kammanirodho?	And what is the cessation of action?
Yo kho, bhikkhave, kāyakammavacīkammamanokammassa nirodhā vimuttiṃ phusati, ayaṃ vuccati, bhikkhave, kammanirodho.	When you experience freedom due to the cessation of deeds by body, speech, and mind: this is called the cessation of action.
Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā?	And what’s the practice that leads to the cessation of action?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi—	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
ayaṃ vuccati, bhikkhave, kammanirodhagāminī paṭipadā.	This is called the practice that leads to the cessation of action.
Iti kho, bhikkhave, desitaṃ mayā purāṇakammaṃ, desitaṃ navakammaṃ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā.	So, monks, I’ve taught you old action, new action, the cessation of action, and the practice that leads to the cessation of action.
Yaṃ kho, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.	Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

SN 35.147 Aniccanibbānasappāya: The Impermanent as Conducive to nirvana


147. Aniccanibbānasappāyasutta	147. The Impermanent as Conducive to nirvana
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.	“monks, I will teach you a practice that’s conducive to nirvana.
Taṃ suṇātha … pe …	Listen …
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?	And what is that practice that’s conducive to nirvana?
Idha, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṃ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati … pe …	It’s when a monk sees that the eye, sights, eye consciousness, and eye contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent.
jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṃ aniccanti passati, jivhāsamphasso aniccoti passati, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati … pe …	They see that the ear … nose … tongue … body …
mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṃ aniccanti passati, manosamphasso aniccoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati.	mind, thoughts, mind-consciousness, and mind contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.	This is that practice that’s conducive to nirvana.”

SN 35.148 Dukkhanibbānasappāya: The Suffering as Conducive to nirvana


148. Dukkhanibbānasappāyasutta	148. The Suffering as Conducive to nirvana
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.	“monks, I will teach you a practice that’s conducive to nirvana.
Taṃ suṇātha … pe …	Listen …
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?	And what is that practice that’s conducive to nirvana?
Idha, bhikkhave, cakkhuṃ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṃ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati … pe …	It’s when a monk sees that the eye, sights, eye consciousness, and eye contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also suffering.
jivhā dukkhāti passati … pe …	They see that the ear … nose … tongue … body …
mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṃ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati.	mind, thoughts, mind-consciousness, and mind contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also suffering.
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.	This is that practice that’s conducive to nirvana.”

SN 35.149 Anattanibbānasappāya: Not-Self as Conducive to nirvana


149. Anattanibbānasappāyasutta	149. Not-Self as Conducive to nirvana
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.	“monks, I will teach you a practice that’s conducive to nirvana.
Taṃ suṇātha … pe …	Listen …
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?	And what is that practice that’s conducive to nirvana?
Idha, bhikkhave, bhikkhu cakkhuṃ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṃ anattāti passati, cakkhusamphasso anattāti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati … pe …	It’s when a monk sees that the eye, sights, eye consciousness, and eye contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also not-self.
mano anattāti passati, dhammā anattāti passati, manoviññāṇaṃ anattāti passati, manosamphasso anattāti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati.	They see that the ear … nose … tongue … body … mind, thoughts, mind-consciousness, and mind contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also not-self.
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.	This is that practice that’s conducive to nirvana.”

SN 35.150 Nibbānasappāyapaṭipadā: A Practice Conducive to nirvana


150. Nibbānasappāyapaṭipadāsutta	150. A Practice Conducive to nirvana
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.	“monks, I will teach you a practice that’s conducive to nirvana.
Taṃ suṇātha … pe …	Listen …
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?	And what is that practice that’s conducive to nirvana?
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye 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 liable to fall apart, 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.”


“Rūpā niccā vā aniccā vā”ti?	“Are sights …



“Cakkhuviññāṇaṃ …	eye consciousness …
cakkhusamphasso … pe …	eye contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?	The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that 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 liable to fall apart, 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.”


“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe …	Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.	They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati … pe …	Being disenchanted, desire fades away. When desire fades away they’re freed. …
nāparaṃ itthattāyāti pajānāti.	They understand: ‘… there is no return to any state of existence.’
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.	This is that practice that’s conducive to nirvana.”

SN 35.151 Antevāsika: A Student


151. Antevāsikasutta	151. A Student
“Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati anācariyakaṃ.	“monks, this spiritual life is lived without a resident student and without a teaching master.
Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati.	A monk who lives with a resident student and a teaching master lives in suffering and discomfort.
Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharati.	A monk who lives without a resident student and a teaching master lives in happiness and comfort.
Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṃ na phāsu viharati?	And how does a monk who lives with a resident student and a teaching master live in suffering and discomfort?
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.	When a monk sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters.
Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti.	Those qualities reside within. Since they have bad unskillful qualities residing within,
Tasmā santevāsikoti vuccati.	they’re said to have a resident student.
Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti.	Those qualities master them. Since they’re mastered by bad unskillful qualities,
Tasmā sācariyakoti vuccati … pe ….	they’re said to have a teaching master.


Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.	Furthermore, when a monk hears … smells … tastes … touches …
Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti.
Tasmā santevāsikoti vuccati.
Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati … pe ….


Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.	knows a thought with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters.
Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti.	Those qualities reside within. Since they have bad unskillful qualities residing within,
Tasmā santevāsikoti vuccati.	they’re said to have a resident student.
Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti.	Those qualities master them. Since they’re mastered by bad unskillful qualities,
Tasmā sācariyakoti vuccati.	they’re said to have a teaching master.
Evaṃ kho, bhikkhave, bhikkhu santevāsiko sācariyako dukkhaṃ, na phāsu viharati.	That’s how a monk who lives with a resident student and a teaching master lives in suffering and discomfort.


Kathañca, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati?	And how does a monk who lives without a resident student and a teaching master live in happiness and comfort?
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.	When a monk sees a sight with the eye, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters.
Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti.	Those qualities don’t reside within. Since they don’t have bad unskillful qualities residing within,
Tasmā anantevāsikoti vuccati.	they’re said to not have a resident student.
Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti.	Those qualities don’t master them. Since they’re not mastered by bad unskillful qualities,
Tasmā anācariyakoti vuccati … pe ….	they’re said to not have a teaching master.


Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.	Furthermore, when a monk hears … smells … tastes … touches …
Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti.
Tasmā anantevāsikoti vuccati.
Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati … pe ….


Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.	knows a thought with the mind, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters.
Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti.	Those qualities don’t reside within. Since they don’t have bad unskillful qualities residing within,
Tasmā anantevāsikoti vuccati.	they’re said to not have a resident student.
Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti.	Those qualities don’t master them. Since they’re not mastered by bad unskillful qualities,
Tasmā anācariyakoti vuccati.	they’re said to not have a teaching master.
Evaṃ kho, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati.	That’s how a monk who lives without a resident student and a teaching master lives in happiness and comfort.
Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati.	This spiritual life is lived without a resident student and without a teaching master.
Anācariyakaṃ santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ, na phāsu viharati.	A monk who lives with a resident student and a teaching master lives in suffering and discomfort.
Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharatī”ti.	A monk who lives without a resident student and a teaching master lives in happiness and comfort.”

SN 35.152 Kimatthiyabrahmacariya: What’s the Purpose of the Spiritual Life?


152. Kimatthiyabrahmacariyasutta	152. What’s the Purpose of the Spiritual Life?
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“monks, if wanderers who follow another path were to ask you:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti?	‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:	You should answer them:
‘dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṃ vussatī’ti.	‘The purpose of living the spiritual life under the Buddha is to completely understand suffering.’
Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	If wanderers who follow other paths were to ask you:
‘katamaṃ panāvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti?	‘Reverends, what is that suffering?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:	You should answer them:


‘Cakkhu kho, āvuso, dukkhaṃ;	‘The eye is suffering.
tassa pariññāya bhagavati brahmacariyaṃ vussati.	The purpose of living the spiritual life under the Buddha is to completely understand this.
Rūpā dukkhā;	Sights …
tesaṃ pariññāya bhagavati brahmacariyaṃ vussati.
Cakkhuviññāṇaṃ dukkhaṃ;	Eye consciousness …
tassa pariññāya bhagavati brahmacariyaṃ vussati.
Cakkhusamphasso dukkho;	Eye contact …
tassa pariññāya bhagavati brahmacariyaṃ vussati.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ;	The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering.
tassa pariññāya bhagavati brahmacariyaṃ vussati … pe …	The purpose of living the spiritual life under the Buddha is to completely understand this.
jivhā dukkhā …	The ear … nose … tongue … body …
mano dukkho;	mind …
tassa pariññāya bhagavati brahmacariyaṃ vussati …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ;	The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering.
tassa pariññāya bhagavati brahmacariyaṃ vussati.	The purpose of living the spiritual life under the Buddha is to completely understand this.
Idaṃ kho, āvuso, dukkhaṃ;	This is that suffering.
yassa pariññāya bhagavati brahmacariyaṃ vussatī’ti.	The purpose of living the spiritual life under the Buddha is to completely understand this.’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.	When questioned by wanderers who follow other paths, that’s how you should answer them.”

SN 35.153 Atthinukhopariyāya: Is There a Method?


153. Atthinukhopariyāyasutta	153. Is There a Method?
“Atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya:	“monks, is there a method—apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment? That is:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?	‘I 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.”’”
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya:	“There is a method—apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment. That is:
‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti.	‘I 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.”’


Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya … pe … aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti: ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti?	And what is that method?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti;	Take a monk who sees a sight with the eye. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’
asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti.	When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’
Yaṃ taṃ, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti?	Since this is so, are these things understood by faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration?”
“No hetaṃ, bhante”.	“No, sir.”
“Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti?	“Aren’t they understood by seeing them with wisdom?”
“Evaṃ, bhante”.	“Yes, sir.”
“Ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti:	“This is a method—apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment. That is:
‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti … pe ….	‘I 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.”’


Puna caparaṃ, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ … pe … rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti.	Furthermore, a monk hears a sound … smells an odor … tastes a flavor … feels a touch …
Yaṃ taṃ, bhikkhave, jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti?
“No hetaṃ, bhante”.
“Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti?
“Evaṃ, bhante”.
“Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti: ‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti … pe ….


Puna caparaṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti;	knows a thought with the mind. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’
asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti.	When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’
Yaṃ taṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti?	Since this is so, are these things understood by faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration?”
“No hetaṃ, bhante”.	“No, sir.”
“Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti?	“Aren’t they understood by seeing them with wisdom?”
“Evaṃ, bhante”.	“Yes, sir.”
“Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti:	“This too is a method—apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment. That is:
‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’”

SN 35.154 Indriyasampanna: Endowed With Faculties


154. Indriyasampannasutta	154. Endowed With Faculties
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha … and said to him:
“‘indriyasampanno, indriyasampanno’ti, bhante, vuccati.	“Sir, they speak of someone who is ‘accomplished regarding the faculties’.
Kittāvatā nu kho, bhante, indriyasampanno hotī”ti?	How is someone accomplished regarding the faculties defined?”


“Cakkhundriye ce, bhikkhu, udayabbayānupassī viharanto cakkhundriye nibbindati … pe …	“monk, if someone meditates observing rise and fall in the eye faculty, they grow disenchanted with the eye faculty.
jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati … pe …	If they meditate observing rise and fall in the ear faculty … nose faculty … tongue faculty … body faculty …
manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati.	mind faculty, they grow disenchanted with the mind faculty.
Nibbindaṃ virajjati … pe … vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. … When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ettāvatā kho, bhikkhu, indriyasampanno hotī”ti.	This is how someone who is accomplished regarding the faculties is defined.”

SN 35.155 Dhammakathikapuccha: A Dhamma Speaker


155. Dhammakathikapucchasutta	155. A Dhamma Speaker
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha … and said to him:
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati.	“Sir, they speak of a ‘Dhamma speaker’.
Kittāvatā nu kho, bhante, dhammakathiko hotī”ti?	How is a Dhamma speaker defined?”


“Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.	“If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.	If they practice for disenchantment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘monk who practices in line with the teaching’.
Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya … pe …	If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
jivhāya ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya … pe …	If a monk teaches Dhamma for disenchantment with the ear … nose … tongue … body …
manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.	mind, for its fading away and cessation, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.	If they practice for disenchantment, dispassion, and cessation regarding the mind, they’re qualified to be called a ‘monk who practices in line with the teaching’.
Manassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti.	If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding the mind, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”

SN 35 vagga 16 Nandikkhaya: The End of Relishing


16. Nandikkhayavagga	16. The End of Relishing

SN 35.156 Ajjhattanandikkhaya: The Interior and the End of Relishing


156. Ajjhattanandikkhayasutta	156. The Interior and the End of Relishing
“Aniccaṃyeva, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, sāssa hoti sammādiṭṭhi.	“monks, the eye 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;	When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccati … pe …	When relishing and greed end, the mind is said to be well freed.
aniccaṃyeva, bhikkhave, bhikkhu jivhaṃ aniccanti passati, sāssa hoti sammādiṭṭhi.	The ear … nose … tongue … body …
Sammā passaṃ nibbindati.
Nandikkhayā rāgakkhayo;
rāgakkhayā … pe …
cittaṃ suvimuttanti vuccati … pe …
aniccaṃyeva, bhikkhave, bhikkhu manaṃ aniccanti passati, sāssa hoti sammādiṭṭhi.	mind 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;	When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti.	When relishing and greed end, the mind is said to be well freed.”

SN 35.157 Bāhiranandikkhaya: The Exterior and the End of Relishing


157. Bāhiranandikkhayasutta	157. The Exterior and the End of Relishing
“Anicceyeva, bhikkhave, bhikkhu rūpe aniccāti passati, sāssa hoti sammādiṭṭhi.	“monks, sights really are impermanent. A monk sees that they are impermanent: that’s their right view.
Sammā passaṃ nibbindati.	Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo;	When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccati.	When relishing and greed end, the mind is said to be well freed.
Anicceyeva, bhikkhave, bhikkhu sadde …	Sounds …
gandhe …	Smells …
rase …	Tastes …
phoṭṭhabbe …	Touches …
dhamme aniccāti passati, sāssa hoti sammādiṭṭhi.	Thoughts really are impermanent. A monk sees that they are impermanent: that’s their right view.
Sammā passaṃ nibbindati.	Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo;	When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti.	When relishing and greed end, the mind is said to be well freed.”

SN 35.158 Ajjhattaaniccanandikkhaya: Focus, the Interior, and the End of Relishing


158. Ajjhattaaniccanandikkhayasutta	158. Focus, the Interior, and the End of Relishing
“Cakkhuṃ, bhikkhave, yoniso manasi karotha, cakkhāniccatañca yathābhūtaṃ samanupassatha.	“monks, properly attend to the eye. Truly see the impermanence of the eye.
Cakkhuṃ, bhikkhave, bhikkhu yoniso manasikaronto, cakkhāniccatañca yathābhūtaṃ samanupassanto cakkhusmimpi nibbindati.	When a monk does this, they grow disenchanted with the eye.
Nandikkhayā rāgakkhayo;	When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccati.	When relishing and greed end, the mind is said to be well freed.
Sotaṃ, bhikkhave, yoniso manasi karotha …	Properly attend to the ear …
ghānaṃ …	nose …
jivhaṃ, bhikkhave, yoniso manasi karotha, jivhāniccatañca yathābhūtaṃ samanupassatha.	tongue …
Jivhaṃ, bhikkhave, bhikkhu yoniso manasikaronto, jivhāniccatañca yathābhūtaṃ samanupassanto jivhāyapi nibbindati.
Nandikkhayā rāgakkhayo;
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccati.
Kāyaṃ …	body …
manaṃ, bhikkhave, yoniso manasi karotha, manāniccatañca yathābhūtaṃ samanupassatha.	mind. Truly see the impermanence of the mind.
Manaṃ, bhikkhave, bhikkhu yoniso manasikaronto, manāniccatañca yathābhūtaṃ samanupassanto manasmimpi nibbindati.	When a monk does this, they grow disenchanted with the mind.
Nandikkhayā rāgakkhayo;	When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti.	When relishing and greed end, the mind is said to be well freed.”

SN 35.159 Bāhiraaniccanandikkhaya: Focus, the Exterior, and the End of Relishing


159. Bāhiraaniccanandikkhayasutta	159. Focus, the Exterior, and the End of Relishing
“Rūpe, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṃ samanupassatha.	“monks, properly attend to sights. Truly see the impermanence of sights.
Rūpe, bhikkhave, bhikkhu yoniso manasikaronto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpesupi nibbindati.	When a monk does this, they grow disenchanted with sights.
Nandikkhayā rāgakkhayo;	When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccati.	When relishing and greed end, the mind is said to be well freed.
Sadde …	Properly attend to sounds …
gandhe …	smells …
rase …	tastes …
phoṭṭhabbe …	touches …
dhamme, bhikkhave, yoniso manasi karotha, dhammāniccatañca yathābhūtaṃ samanupassatha.	thoughts. Truly see the impermanence of thoughts.
Dhamme, bhikkhave, bhikkhu yoniso manasikaronto, dhammāniccatañca yathābhūtaṃ samanupassanto dhammesupi nibbindati.	When a monk does this, they grow disenchanted with thoughts.
Nandikkhayā rāgakkhayo;	When relishing ends, greed ends.
rāgakkhayā nandikkhayo.	When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti.	When relishing and greed end, the mind is said to be well freed.”

SN 35.160 Jīvakambavanasamādhi: On undistractible-lucidity at Jīvaka’s Mango Grove


160. Jīvakambavanasamādhisutta	160. On undistractible-lucidity at Jīvaka’s Mango Grove
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane.	At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti … pe …
“samādhiṃ, bhikkhave, bhāvetha.	“monks, develop undistractible-lucidity.
Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati.	For a monk with undistractible-lucidity, things become truly clear.
Kiñca yathābhūtaṃ okkhāyati?	And what becomes truly clear?
Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati … pe …	It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent.
jivhā aniccāti yathābhūtaṃ okkhāyati … pe …	It becomes truly clear that the ear … nose … tongue … body …
mano aniccoti yathābhūtaṃ okkhāyati, dhammā aniccāti yathābhūtaṃ okkhāyati … pe …	mind, thoughts, mind consciousness, and mind contact are impermanent.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati.	And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent.
Samādhiṃ, bhikkhave, bhāvetha.	monks, develop undistractible-lucidity.
Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī”ti.	For a monk with undistractible-lucidity, things become truly clear.”

SN 35.161 Jīvakambavanapaṭisallāna: On Retreat at Jīvaka’s Mango Grove


161. Jīvakambavanapaṭisallānasutta	161. On Retreat at Jīvaka’s Mango Grove
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane.	At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove.
Tatra kho bhagavā bhikkhū āmantesi … pe …	There the Buddha addressed the monks:
“paṭisallāne, bhikkhave, yogamāpajjatha.	“monks, meditate in retreat.
Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati.	For a monk who meditates in retreat, things become truly clear.
Kiñca yathābhūtaṃ okkhāyati?	And what becomes truly clear?
Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati … pe …	It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent. …
mano aniccoti yathābhūtaṃ okkhāyati, dhammā …	It becomes truly clear that the mind, thoughts, mind consciousness, and mind contact are impermanent.
manoviññāṇaṃ …
manosamphasso …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati.	And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent.
Paṭisallāne, bhikkhave, yogamāpajjatha.	monks, meditate in retreat.
Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī”ti.	For a monk who meditates in retreat, things become truly clear.”

SN 35.162 Koṭṭhikaanicca: With Koṭṭhita on Impermanence


162. Koṭṭhikaaniccasutta	162. With Koṭṭhita on Impermanence
Atha kho āyasmā mahākoṭṭhiko yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā koṭṭhiko bhagavantaṃ etadavoca:	Then Venerable Mahākoṭṭhita 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, koṭṭhika, aniccaṃ tatra te chando pahātabbo.	“Koṭṭhita, you should give up desire for what is impermanent.
Kiñca, koṭṭhika, aniccaṃ?	And what is impermanent?
Cakkhu kho, koṭṭhika, aniccaṃ; tatra te chando pahātabbo.	The eye,
Rūpā aniccā; tatra te chando pahātabbo.	sights,
Cakkhuviññāṇaṃ aniccaṃ; tatra te chando pahātabbo.	eye consciousness,
Cakkhusamphasso anicco; tatra te chando pahātabbo.	and eye contact are impermanent: you should give up desire for them.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo … pe …	The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent: you should give up desire for it.
jivhā aniccā; tatra te chando pahātabbo.	The ear … nose … tongue … body …
Rasā aniccā; tatra te chando pahātabbo.
Jivhāviññāṇaṃ aniccaṃ; tatra te chando pahātabbo.
Jivhāsamphasso anicco; tatra te chando pahātabbo.
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo … pe …
mano anicco; tatra te chando pahātabbo.	The mind,
Dhammā aniccā; tatra te chando pahātabbo.	thoughts,
Manoviññāṇaṃ aniccaṃ; tatra te chando pahātabbo.	mind consciousness,
Manosamphasso anicco; tatra te chando pahātabbo.	and mind contact are impermanent: you should give up desire for them.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo.	The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent: you should give up desire for it.
Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo”ti.	Koṭṭhita, you should give up desire for what is impermanent.”

SN 35.163 Koṭṭhikadukkha: With Koṭṭhita on Suffering


163. Koṭṭhikadukkhasutta	163. With Koṭṭhita on Suffering
Atha kho āyasmā mahākoṭṭhiko … pe … bhagavantaṃ etadavoca:	Then Venerable Mahākoṭṭhita … said to the Buddha:
“sādhu me, bhante … pe … 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, koṭṭhika, dukkhaṃ tatra te chando pahātabbo.	“Koṭṭhita, you should give up desire for what is suffering.
Kiñca, koṭṭhika, dukkhaṃ?	And what is suffering?
Cakkhu kho, koṭṭhika, dukkhaṃ; tatra te chando pahātabbo.	The eye,
Rūpā dukkhā; tatra te chando pahātabbo.	sights,
Cakkhuviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo.	eye consciousness,
Cakkhusamphasso dukkho; tatra te chando pahātabbo.	and eye contact are suffering: you should give up desire for them.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo … pe …	The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering; you should give up desire for it.
jivhā dukkhā; tatra te chando pahātabbo … pe …	The ear … nose … tongue … body …
mano dukkho; tatra te chando pahātabbo.	The mind,
Dhammā dukkhā; tatra te chando pahātabbo.	thoughts,
Manoviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo.	mind consciousness,
Manosamphasso dukkho; tatra te chando pahātabbo.	and mind contact are suffering: you should give up desire for them.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo.	The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering: you should give up desire for it.
Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo”ti.	Koṭṭhita, you should give up desire for what is suffering.”

SN 35.164 Koṭṭhikaanatta: With Koṭṭhita on Not-Self


164. Koṭṭhikaanattasutta	164. With Koṭṭhita on Not-Self
Ekamantaṃ … pe …
vihareyyanti.
“Yo kho, koṭṭhika, anattā tatra te chando pahātabbo.	“Koṭṭhita, you should give up desire for what is not-self.
Ko ca, koṭṭhika, anattā?	And what is not-self?
Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo.	The eye,
Rūpā anattā; tatra te chando pahātabbo.	sights,
Cakkhuviññāṇaṃ anattā; tatra te chando pahātabbo.	eye consciousness,
Cakkhusamphasso anattā; tatra te chando pahātabbo.	and eye contact are not-self: you should give up desire for them.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo … pe …	The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also not-self: You should give up desire for it.
jivhā anattā; tatra te chando pahātabbo … pe …	The ear … nose … tongue … body …
mano anattā; tatra te chando pahātabbo.	The mind,
Dhammā anattā; tatra te chando pahātabbo.	thoughts,
Manoviññāṇaṃ …	mind consciousness,
manosamphasso …	and mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo.	The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also not-self: you should give up desire for it.
Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo”ti.	Koṭṭhita, you should give up desire for what is not-self.”

SN 35.165 Micchādiṭṭhipahāna: Giving Up Wrong View


165. Micchādiṭṭhipahānasutta	165. Giving Up Wrong View
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe …	Then a monk went up to the Buddha …
ekamantaṃ nisinno so bhikkhu bhagavantaṃ etadavoca:	and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato micchādiṭṭhi pahīyatī”ti?	“Sir, how does one know and see so that wrong view is given up?”


“Cakkhuṃ kho, bhikkhu, aniccato jānato passato micchādiṭṭhi pahīyati.	“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, wrong view is given up. …
Rūpe aniccato jānato passato micchādiṭṭhi pahīyati.
Cakkhuviññāṇaṃ aniccato jānato passato micchādiṭṭhi pahīyati.
Cakkhusamphassaṃ aniccato jānato passato micchādiṭṭhi pahīyati … pe …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato micchādiṭṭhi pahīyati.	And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, wrong view is given up.
Evaṃ kho, bhikkhu, jānato evaṃ passato micchādiṭṭhi pahīyatī”ti.	This is how to know and see so that wrong view is given up.”

SN 35.166 Sakkāyadiṭṭhipahāna: Giving Up Identity View


166. Sakkāyadiṭṭhipahānasutta	166. Giving Up Identity View
Atha kho aññataro bhikkhu … pe …	Then a monk went up to the Buddha …
etadavoca:	and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato sakkāyadiṭṭhi pahīyatī”ti?	“Sir, how does one know and see so that identity view is given up?”
“Cakkhuṃ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati.	“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as suffering, identity view is given up. …
Rūpe dukkhato jānato passato sakkāyadiṭṭhi pahīyati.
Cakkhuviññāṇaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati.
Cakkhusamphassaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati … pe …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati.	And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as suffering, identity view is given up.
Evaṃ kho, bhikkhu, jānato evaṃ passato sakkāyadiṭṭhi pahīyatī”ti.	This is how to know and see so that identity view is given up.”

SN 35.167 Attānudiṭṭhipahāna: Giving Up View of Self


167. Attānudiṭṭhipahānasutta	167. Giving Up View of Self
Atha kho aññataro bhikkhu … pe …	Then a monk went up to the Buddha …
etadavoca:	and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato attānudiṭṭhi pahīyatī”ti?	“Sir, how does one know and see so that view of self is given up?”
“Cakkhuṃ kho, bhikkhu, anattato jānato passato attānudiṭṭhi pahīyati.	“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as not-self, view of self is given up. …
Rūpe anattato jānato passato attānudiṭṭhi pahīyati.
Cakkhuviññāṇaṃ anattato jānato passato attānudiṭṭhi pahīyati.
Cakkhusamphassaṃ anattato jānato passato attānudiṭṭhi pahīyati.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyati … pe …
jivhaṃ anattato jānato passato attānudiṭṭhi pahīyati … pe …
manaṃ anattato jānato passato attānudiṭṭhi pahīyati.
Dhamme …
manoviññāṇaṃ …
manosamphassaṃ …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyatī”ti.	And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as not-self, view of self is given up.”

SN 35 vagga 17 Saṭṭhipeyyāla: Sixty Abbreviated Texts


17. Saṭṭhipeyyālavagga	17. Sixty Abbreviated Texts

SN 35.168 Ajjhattaaniccachanda: Desire for the Impermanent Interior


168. Ajjhattaaniccachandasutta	168. Desire for the Impermanent Interior
“Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo.	“monks, you should give up desire for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?	And what is impermanent?
Cakkhu, bhikkhave, aniccaṃ; tatra vo chando pahātabbo … pe …	The eye, ear, nose, tongue, body, and mind are impermanent:
jivhā aniccā; tatra vo chando pahātabbo … pe …
mano anicco; tatra vo chando pahātabbo.	you should give up desire for them.
Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo”ti.	You should give up desire for what is impermanent.”

SN 35.169 Ajjhattaaniccarāga: Greed for the Impermanent Interior


169. Ajjhattaaniccarāgasutta	169. Greed for the Impermanent Interior
“Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo.	“monks, you should give up greed for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?	And what is impermanent?
Cakkhu, bhikkhave, aniccaṃ;	The eye, ear, nose, tongue, body, and mind are impermanent …”
tatra vo rāgo pahātabbo … pe …
jivhā aniccā;
tatra vo rāgo pahātabbo … pe …
mano anicco;
tatra vo rāgo pahātabbo.
Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo”ti.

SN 35.170 Ajjhattaaniccachandarāga: Desire and Greed for the Impermanent Interior


170. Ajjhattaaniccachandarāgasutta	170. Desire and Greed for the Impermanent Interior
“Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo.	“monks, you should give up desire and greed for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?	And what is impermanent?
Cakkhu, bhikkhave, aniccaṃ;	The eye, ear, nose, tongue, body, and mind are impermanent …”
tatra vo chandarāgo pahātabbo … pe …
jivhā aniccā;
tatra vo chandarāgo pahātabbo … pe …
mano anicco;
tatra vo chandarāgo pahātabbo.
Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo”ti.




171–173. Dukkhachandādisutta	171–173. Desire, Etc. for the Suffering Interior
“Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.	“monks, you should give up desire … greed … desire and greed for what is suffering.
Kiñca, bhikkhave, dukkhaṃ?	And what is suffering?
Cakkhu, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo … pe …	The eye, ear, nose, tongue, body, and mind are suffering …”
jivhā dukkhā … pe …
mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
Yaṃ, bhikkhave, dukkhaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

SN 35 vagga 18 Samudda: The Ocean


18. Samuddavagga	18. The Ocean


Saṃyutta Nikāya 35	Linked Discourses 35

SN 35.228 Paṭhamasamudda: The Ocean (1st)


228. Paṭhamasamuddasutta	228. The Ocean (1st)
“‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati.	“monks, an uneducated ordinary person speaks of the ocean.
Neso, bhikkhave, ariyassa vinaye samuddo.	But that’s not the ocean in the training of the noble one.
Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo.	That’s just a large body of water, a large sea of water.
Cakkhu, bhikkhave, purisassa samuddo;	For a person, the eye is an ocean,
tassa rūpamayo vego.	and its currents are made of sights.


Yo taṃ rūpamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari cakkhusamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;	Someone who can withstand those currents is said to have crossed over the ocean of the eye, with its waves and whirlpools, its sharks, and monsters.
tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo … pe …	Crossed over, the brahmin stands on the far shore.
jivhā, bhikkhave, purisassa samuddo;	For a person, the ear … nose … tongue … body …
tassa rasamayo vego.
Yo taṃ rasamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari jivhāsamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;
tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo … pe …
mano, bhikkhave, purisassa samuddo;	mind is an ocean,
tassa dhammamayo vego.	and its currents are made of thoughts.
Yo taṃ dhammamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari manosamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;	Someone who can withstand those currents is said to have crossed over the ocean of the mind, with its waves and whirlpools, its sharks, and monsters.
tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo”ti.	Crossed over, the brahmin stands on the far shore.”
Idamavoca … pe …	That is what the Buddha said.
satthā:	Then the Holy One, the Teacher, went on to say:


“Yo imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,	“A knowledge master who’s crossed the ocean so hard to cross,
Saūmiṃ sāvaṭṭaṃ sabhayaṃ duttaraṃ accatari;	with its sharks and monsters, its waves, whirlpools, and dangers;
Sa vedagū vusitabrahmacariyo,	they’ve completed the spiritual journey, and gone to the end of the world,
Lokantagū pāragatoti vuccatī”ti.	they’re called ‘one who has gone beyond’.”

SN 35.229 Dutiyasamudda: The Ocean (2nd)


229. Dutiyasamuddasutta	229. The Ocean (2nd)
“‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati.	“monks, an uneducated ordinary person speaks of the ocean.
Neso, bhikkhave, ariyassa vinaye samuddo.	But that’s not the ocean in the training of the noble one.
Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo.	That’s just a large body of water, a large sea of water.
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo.	This is called the ocean in the training of the noble one.
Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā, apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati … pe ….	And it’s here that this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.


Santi, bhikkhave, jivhāviññeyyā rasā … pe … santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sounds … smells … tastes … touches … thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo.	This is called the ocean in the training of the noble one.
Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatīti.	And it’s here that this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.


Yassa rāgo ca doso ca,	Those who have discarded
Avijjā ca virājitā;	greed, hate, and ignorance
So imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,	have crossed the ocean so hard to cross,
Saūmibhayaṃ duttaraṃ accatari.	with its sharks and monsters, its waves and dangers.


Saṅgātigo maccujaho nirupadhi,	They’ve got over clinging, given up death, and have no attachments.
Pahāsi dukkhaṃ apunabbhavāya;	They’ve given up suffering, so there are no more future lives.
Atthaṅgato so na puneti,	They’ve come to an end, and cannot be measured;
Amohayī maccurājanti brūmī”ti.	and they’ve confounded the King of Death, I say.”

SN 35.230 Bāḷisikopama: The Simile of the Fisherman


230. Bāḷisikopamasutta	230. The Simile of the Fisherman
“Seyyathāpi, bhikkhave, bāḷisiko āmisagatabaḷisaṃ gambhīre udakarahade pakkhipeyya.	“monks, suppose a fisherman was to cast a baited hook into a deep lake.
Tamenaṃ aññataro āmisacakkhu maccho gileyya.	Seeing the bait, a fish would swallow it.
Evañhi so, bhikkhave, maccho gilitabaḷiso bāḷisikassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo bāḷisikassa.	And so the fish that swallowed the hook would meet with tragedy and disaster, and the fisherman can do what he wants with it.


Evameva kho, bhikkhave, chayime baḷisā lokasmiṃ anayāya sattānaṃ vadhāya pāṇinaṃ.	In the same way, there are these six hooks in the world that mean tragedy and slaughter for living creatures.
Katame cha?	What six?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso, mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato … pe …	they’re called a monk who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do what he wants with them.
santi, bhikkhave, jivhāviññeyyā rasā … pe ….	There are sounds … smells … tastes … touches …


Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.	they’re called a monk who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do what he wants with them.


Santi ca, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce, bhikkhu, nābhinandati nābhivadati nājjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato … pe ….	If a monk doesn’t approve, welcome, and keep clinging to them, they’re called a monk who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do what he wants with them.


Santi, bhikkhave, jivhāviññeyyā rasā … pe ….	There are sounds … smells … tastes … touches …
Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato”ti.	If a monk doesn’t approve, welcome, and keep clinging to them, they’re called a monk who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do what he wants with them.”

SN 35.231 Khīrarukkhopama: The Simile of the Latex-Producing Tree


231. Khīrarukkhopamasutta	231. The Simile of the Latex-Producing Tree
“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.	“monks, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno … pe ….	Because they still have greed, hate, and delusion, and have not given them up.


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi … pe ….	When it comes to sounds … smells … tastes … touches …


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.	thoughts known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.	Because they still have greed, hate, and delusion, and have not given them up.


Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako.	Suppose there was a latex-producing tree—such as a bodhi, a banyan, a wavy leaf fig, or a cluster fig—that’s a tender young sapling.
Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti?	If a man were to chop it here and there with a sharp axe, would latex come out?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kissa hetu”?	Why is that?
“Yañhi, bhante, khīraṃ taṃ atthī”ti.	Because it still has latex.”


“Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.	“In the same way, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno … pe ….	Because they still have greed, hate, and delusion, and have not given them up.


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi … pe ….	When it comes to sounds … smells … tastes … touches …


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.	thoughts known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.	Because they still have greed, hate, and delusion, and have not given them up.


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.	Take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno … pe ….	Because they have no greed, hate, and delusion left, and have given them up.


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu … pe … manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.	When it comes to sounds … smells … tastes … touches … thoughts known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling thoughts come into the range of the mind they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno.	Because they have no greed, hate, and delusion left, and have given them up.
Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko.	Suppose there was a latex-producing tree—such as a bodhi, a banyan, a wavy leaf fig, or a cluster fig—that’s dried up, withered, and decrepit.
Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti?	If a man were to chop it here and there with a sharp axe, would latex come out?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Yañhi, bhante, khīraṃ taṃ natthī”ti.	Because it has no latex left.”


“Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.	“In the same way, take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno … pe ….	Because they have no greed, hate, and delusion left, and have given them up.


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu … pe ….	When it comes to sounds … smells … tastes … touches …


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.	thoughts known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling thoughts come into the range of the mind they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno”ti.	Because they have no greed, hate, and delusion left, and have given them up.”

SN 35.232 Koṭṭhika: With Koṭṭhita


232. Koṭṭhikasutta	232. With Koṭṭhita
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.	At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:


“Kiṃ nu kho, āvuso sāriputta, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ … pe …	“Reverend Sāriputta, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye?
jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ … pe …	Is the ear … nose … tongue … body …
mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojanan”ti?	mind the fetter of thoughts, or are thoughts the fetter of the mind?”


“Na kho, āvuso koṭṭhika, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.	“Reverend Koṭṭhita, the eye is not the fetter of sights, nor are sights the fetter of the eye.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ … pe …	The fetter there is the desire and greed that arises from the pair of them.
na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ.	The ear … nose … tongue … body …
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ … pe …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.	mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.	The fetter there is the desire and greed that arises from the pair of them.


Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu.	Suppose there was a black ox and a white ox yoked by a single harness or yoke.
Yo nu kho evaṃ vadeyya:	Would it be right to say that
‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?	the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”
“No hetaṃ, āvuso”.	“No, reverend.
“Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, na odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ.	The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox.
Yena ca kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojanaṃ.	The yoke there is the single harness or yoke that they’re yoked by.”


Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.	“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ … pe …	The fetter there is the desire and greed that arises from the pair of them.
na jivhā rasānaṃ saṃyojanaṃ … pe …	The ear … nose … tongue … body …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.	mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.	The fetter there is the desire and greed that arises from the pair of them.


Cakkhu vā, āvuso, rūpānaṃ saṃyojanaṃ abhavissa, rūpā vā cakkhussa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If the eye were the fetter of sights, or if sights were the fetter of the eye, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ;	However, since this is not the case, but
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya … pe ….	the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.


Jivhā, āvuso, rasānaṃ saṃyojanaṃ abhavissa, rasā vā jivhāya saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If the ear … nose … tongue … body …
Yasmā ca kho, āvuso, na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya … pe ….


Mano vā, āvuso, dhammānaṃ saṃyojanaṃ abhavissa, dhammā vā manassa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	mind were the fetter of thoughts, or if thoughts were the fetter of the mind, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, āvuso, na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ;	However, since this is not the case, but
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.	the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.


Imināpetaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.	This too is a way to understand how this is so.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ … pe …
na jivhā rasānaṃ saṃyojanaṃ … pe …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.


Saṃvijjati kho, āvuso, bhagavato cakkhu.	The Buddha has an eye
Passati bhagavā cakkhunā rūpaṃ.	with which he sees a sight.
Chandarāgo bhagavato natthi.	But he has no desire and greed,
Suvimuttacitto bhagavā.	for his mind is well freed.
Saṃvijjati kho, āvuso, bhagavato sotaṃ.	The Buddha has an ear …
Suṇāti bhagavā sotena saddaṃ.
Chandarāgo bhagavato natthi.
Suvimuttacitto bhagavā.
Saṃvijjati kho, āvuso, bhagavato ghānaṃ.	nose …
Ghāyati bhagavā ghānena gandhaṃ.
Chandarāgo bhagavato natthi.
Suvimuttacitto bhagavā.
Saṃvijjati kho, āvuso, bhagavato jivhā.	tongue …
Sāyati bhagavā jivhāya rasaṃ.
Chandarāgo bhagavato natthi.
Suvimuttacitto bhagavā.
Saṃvijjati kho, āvuso, bhagavato kāyo.	The Buddha has a body
Phusati bhagavā kāyena phoṭṭhabbaṃ.	with which he experiences touch.
Chandarāgo bhagavato natthi.	But he has no desire and greed,
Suvimuttacitto bhagavā.	for his mind is well freed.
Vijānāti bhagavā manasā dhammaṃ.	The Buddha knows thought with his mind.
Chandarāgo bhagavato natthi.	But he has no desire and greed,
Suvimuttacitto bhagavā.	for his mind is well freed.


Iminā kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ;	This too is a way to understand how the eye is not the fetter of sights, nor are sights the fetter of the eye.
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.	The fetter there is the desire and greed that arises from the pair of them.
Na sotaṃ …	The ear …
na ghānaṃ …	nose …
na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ;	tongue …
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.
Na kāyo …	body …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ;	mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanan”ti.	The fetter there is the desire and greed that arises from the pair of them.”

SN 35.233 Kāmabhū: With Kāmabhū


233. Kāmabhūsutta	233. With Kāmabhū
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca kāmabhū kosambiyaṃ viharanti ghositārāme.	At one time the venerables Ānanda and Kāmabhū were staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā kāmabhū sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	Then in the late afternoon, Venerable Kāmabhū came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kāmabhū āyasmantaṃ ānandaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:


“Kiṃ nu kho, āvuso ānanda, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ … pe …	“Reverend Ānanda, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye?
jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ … pe …	Is the ear … nose … tongue … body …
mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojanan”ti?	mind the fetter of thoughts, or are thoughts the fetter of the mind?”


“Na kho, āvuso kāmabhū, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.	“Reverend Kāmabhū, the eye is not the fetter of sights, nor are sights the fetter of the eye.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ … pe …	The fetter there is the desire and greed that arises from the pair of them.
na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ … pe …	The ear … nose … tongue … body …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.	mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.	The fetter there is the desire and greed that arises from the pair of them.


Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu.	Suppose there was a black ox and a white ox yoked by a single harness or yoke.
Yo nu kho evaṃ vadeyya:	Would it be right to say that
‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?	the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”
“No hetaṃ, āvuso”.	“No, reverend.
“Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ.	The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox.
Yena ca kho te ekena dāmena vā yottena vā saṃyuttā, taṃ tattha saṃyojanaṃ.	The yoke there is the single harness or yoke that they’re yoked by.”
Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ … pe …	“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye.
na jivhā … pe …	The ear … nose … tongue … body …
na mano … pe …	mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanan”ti.	The fetter there is the desire and greed that arises from the pair of them.”

SN 35.234 Udāyī: With Udāyī


234. Udāyīsutta	234. With Udāyī
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca udāyī kosambiyaṃ viharanti ghositārāme.	At one time the venerables Ānanda and Udāyī were staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	Then in the late afternoon, Venerable Udāyī came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:


“Yatheva nu kho, āvuso ānanda, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito:	“Reverend Ānanda, the Buddha has explained, opened, and illuminated in many ways how this body is not-self.
‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti?	Is it possible to explain consciousness in the same way? To teach, assert, establish, open, analyze, and make it clear how consciousness is not-self?”


“Yatheva kho, āvuso udāyī, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito:
‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti.	“It is possible, Reverend Udāyī.


“Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇan”ti?	Does eye consciousness arise dependent on the eye and sights?”
“Evamāvuso”ti.	“Yes, reverend.”
“Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya. Api nu kho cakkhuviññāṇaṃ paññāyethā”ti?	“If the cause and condition that gives rise to eye consciousness were to totally and utterly cease without anything left over, would eye consciousness still be found?”
“No hetaṃ, āvuso”.	“No, reverend.”
“Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti … pe ….	“In this way, too, it can be understood how consciousness is not-self.


“Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇan”ti?	Does ear … nose … tongue … body …
“Evamāvuso”ti.
“Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho jivhāviññāṇaṃ paññāyethā”ti?
“No hetaṃ, āvuso”.
“Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti … pe ….


“Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇan”ti?	mind consciousness arise dependent on the mind and thoughts?”
“Evamāvuso”ti.	“Yes, reverend.”
“Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho manoviññāṇaṃ paññāyethā”ti?	“If the cause and condition that gives rise to mind consciousness were to totally and utterly cease without anything left over, would mind consciousness still be found?”
“No hetaṃ, āvuso”.	“No, reverend.”
“Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ: ‘itipidaṃ viññāṇaṃ anattā’ti.	“In this way, too, it can be understood how consciousness is not-self.


Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṃ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṃ.	Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and flawlessly grown. They’d cut it down at the base, cut off the root, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood.
Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṃ na attaniyaṃ samanupassati.	In the same way, a monk sees these six fields of contact as neither self nor belonging to self.
So evaṃ asamanupassanto na kiñci loke upādiyati.	So seeing, they don’t grasp anything in the world.
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

SN 35.235 Ādittapariyāya: The Explanation on Burning


235. Ādittapariyāyasutta	235. The Explanation on Burning
“Ādittapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.	“monks, I will teach you an exposition of the teaching on burning.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, ādittapariyāyo, dhammapariyāyo?	And what is the exposition of the teaching on burning?
Varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho.	You’d be better off mutilating your eye faculty with a red-hot iron nail, burning, blazing and glowing, than getting caught up in the features by way of the details in sights known by the eye.
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—	For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:
nirayaṃ vā, tiracchānayoniṃ vā.	hell or the animal realm.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.	I speak having seen this drawback.


Varaṃ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho.	You’d be better off mutilating your ear faculty with a sharp iron spike …
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.


Varaṃ, bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho.	You’d be better off mutilating your nose faculty with a sharp nail cutter …
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya.
Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.


Varaṃ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho.	You’d be better off mutilating your tongue faculty with a sharp razor …
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya.
Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.


Varaṃ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho.	You’d be better off mutilating your body faculty with a sharp spear, burning, blazing and glowing, than getting caught up in the features by way of the details in touches known by the body.
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya.	For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:
Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.	hell or the animal realm.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.	I speak having seen this drawback.


Varaṃ, bhikkhave, sottaṃ.	You’d be better off sleeping.
Sottaṃ kho panāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ vadāmi, aphalaṃ jīvitānaṃ vadāmi, momūhaṃ jīvitānaṃ vadāmi, na tveva tathārūpe vitakke vitakkeyya yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyya.	For I say that sleep is useless, fruitless, and unconsciousness for the living. But while you’re asleep you won’t fall under the sway of such thoughts that would make you create a schism in the Saṅgha.
Imaṃ khvāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ ādīnavaṃ disvā evaṃ vadāmi.	I speak having seen this drawback.


Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:	A noble disciple reflects on this:
‘tiṭṭhatu tāva tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ.	‘Forget mutilating the eye faculty with a red-hot iron nail, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ’.	the eye, sights, eye consciousness, and eye contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent.


Tiṭṭhatu tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ.	Forget mutilating the ear faculty with a sharp iron spike, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti sotaṃ aniccaṃ, saddā aniccā, sotaviññāṇaṃ aniccaṃ, sotasamphasso anicco, yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.	the ear, sounds, ear consciousness, and ear contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by ear contact is also impermanent.


Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ.	Forget mutilating the nose faculty with a sharp nail cutter, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti ghānaṃ aniccaṃ, gandhā aniccā, ghānaviññāṇaṃ aniccaṃ, ghānasamphasso anicco, yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ … pe … tampi aniccaṃ.	the nose, smells, nose consciousness, and nose contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by nose contact is also impermanent.


Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ.	Forget mutilating the tongue faculty with a sharp razor, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco, yampidaṃ jivhāsamphassapaccayā uppajjati … pe … tampi aniccaṃ.	the tongue, tastes, tongue consciousness, and tongue contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by tongue contact is also impermanent.


Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ.	Forget mutilating the body faculty with a sharp spear, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti kāyo anicco, phoṭṭhabbā aniccā, kāyaviññāṇaṃ aniccaṃ, kāyasamphasso anicco, yampidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ … pe … tampi aniccaṃ.	the body, touches, body consciousness, and body contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by body contact is also impermanent.


Tiṭṭhatu tāva sottaṃ.	Forget sleeping!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ”.	the mind, thoughts, mind consciousness, and mind contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.’


Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe …	Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they become disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.	They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṃ kho, bhikkhave, ādittapariyāyo, dhammapariyāyo”ti.	This is the exposition of the teaching on burning.”

SN 35.236 Paṭhamahatthapādopama: The Simile of Hands and Feet (1st)


236. Paṭhamahatthapādopamasutta	236. The Simile of Hands and Feet (1st)
“Hatthesu, bhikkhave, sati ādānanikkhepanaṃ paññāyati;	“monks, when there are hands, picking up and putting down are found.
pādesu sati abhikkamapaṭikkamo paññāyati;	When there are feet, coming and going are found.
pabbesu sati samiñjanapasāraṇaṃ paññāyati;	When there are joints, contracting and extending are found.
kucchismiṃ sati jighacchā pipāsā paññāyati.	When there’s a belly, hunger and thirst are found.
Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …	In the same way, when there’s an eye, pleasure and pain arise internally conditioned by eye contact.
jivhāya sati jivhāsamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …	When there’s an ear … nose … tongue … body …
manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe ….	mind, pleasure and pain arise internally conditioned by mind contact.


Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na paññāyati;	When there are no hands, picking up and putting down aren’t found.
pādesu asati abhikkamapaṭikkamo na paññāyati;	When there are no feet, coming and going aren’t found.
pabbesu asati samiñjanapasāraṇaṃ na paññāyati;	When there are no joints, contracting and extending aren’t found.
kucchismiṃ asati jighacchā pipāsā na paññāyati.	When there’s no belly, hunger and thirst aren’t found.
Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …	In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact.
jivhāya asati jivhāsamphassapaccayā nuppajjati … pe …	When there’s no ear … nose … tongue … body …
manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhan”ti.	mind, pleasure and pain don’t arise internally conditioned by mind contact.”

SN 35.237 Dutiyahatthapādopama: The Simile of Hands and Feet (2nd)


237. Dutiyahatthapādopamasutta	237. The Simile of Hands and Feet (2nd)
“Hatthesu, bhikkhave, sati ādānanikkhepanaṃ hoti;	“monks, when there are hands, there’s picking up and putting down.
pādesu sati abhikkamapaṭikkamo hoti;	When there are feet, there’s coming and going.
pabbesu sati samiñjanapasāraṇaṃ hoti;	When there are joints, there’s contracting and extending.
kucchismiṃ sati jighacchā pipāsā hoti.	When there’s a belly, there’s hunger and thirst.
Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …	In the same way, when there’s an eye, pleasure and pain arise internally conditioned by eye contact.
jivhāya sati … pe …	When there’s an ear … nose … tongue … body …
manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe ….	mind, pleasure and pain arise internally conditioned by mind contact.


Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na hoti;	When there are no hands, there’s no picking up and putting down.
pādesu asati abhikkamapaṭikkamo na hoti;	When there are no feet, there’s no coming and going.
pabbesu asati samiñjanapasāraṇaṃ na hoti;	When there are no joints, there’s no contracting and extending.
kucchismiṃ asati jighacchā pipāsā na hoti.	When there’s no belly, there’s no hunger and thirst.
Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …	In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact.
jivhāya asati jivhāsamphassapaccayā nuppajjati … pe …	When there’s no ear … nose … tongue … body …
manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhan”ti.	mind, pleasure and pain don’t arise internally conditioned by mind contact.”

SN 35 vagga 19 Āsīvisa: The Simile of the Vipers


19. Āsīvisavagga	19. The Simile of the Vipers

SN 35.238 Āsīvisopama: The Simile of the Vipers


238. Āsīvisopamasutta	238. The Simile of the Vipers
“Seyyathāpi, bhikkhave, cattāro āsīvisā uggatejā ghoravisā.	“monks, suppose there were four lethal poisonous vipers.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.	Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ime te, ambho purisa, cattāro āsīvisā uggatejā ghoravisā kālena kālaṃ vuṭṭhāpetabbā, kālena kālaṃ nhāpetabbā, kālena kālaṃ bhojetabbā, kālena kālaṃ saṃvesetabbā.	‘Mister, here are four lethal poisonous vipers. They must be periodically picked up, washed, fed, and put to sleep.
Yadā ca kho te, ambho purisa, imesaṃ catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ aññataro vā aññataro vā kuppissati, tato tvaṃ, ambho purisa, maraṇaṃ vā nigacchasi, maraṇamattaṃ vā dukkhaṃ.	But when one or other of these four poisonous vipers gets angry with you, you’ll meet with death or deadly pain.
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.	So then, mister, do what has to be done.’


Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ yena vā tena vā palāyetha.	Then that man, terrified of those four poisonous vipers, would flee this way or that.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ime kho, ambho purisa, pañca vadhakā paccatthikā piṭṭhito piṭṭhito anubandhā, yattheva naṃ passissāma tattheva jīvitā voropessāmāti.	‘Mister, there are five deadly enemies chasing you, thinking: “When we catch sight of him, we’ll murder him right there!”
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.	So then, mister, do what has to be done.’


Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ yena vā tena vā palāyetha.	Then that man, terrified of those four poisonous vipers and those five deadly enemies, would flee this way or that.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ayaṃ te, ambho purisa, chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubandho yattheva naṃ passissāmi tattheva siro pātessāmīti.	‘Mister, there’s a sixth hidden killer chasing you with a drawn sword, thinking: “When I catch sight of him, I’ll chop off his head right there!”
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.	So then, mister, do what has to be done.’


Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha.	Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer, would flee this way or that.
So passeyya suññaṃ gāmaṃ.	He’d see an empty village.
Yaññadeva gharaṃ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya.	But whatever house he enters is vacant, deserted, and empty.
Yaññadeva bhājanaṃ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya.	And whatever vessel he touches is vacant, hollow, and empty.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘idāni, ambho purisa, imaṃ suññaṃ gāmaṃ corā gāmaghātakā pavisanti.	‘Mister, there are bandits who raid villages, and they’re striking now.
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.	So then, mister, do what has to be done.’


Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṃ gāmaghātakānaṃ yena vā tena vā palāyetha.	Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer and the bandits, would flee this way or that.
So passeyya mahantaṃ udakaṇṇavaṃ orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ.	He’d see a large deluge, whose near shore is dubious and perilous, while the far shore is a sanctuary free of peril.
Na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya.	But there’s no ferryboat or bridge for crossing over.
Atha kho, bhikkhave, tassa purisassa evamassa:	Then that man thought:
‘ayaṃ kho mahāudakaṇṇavo orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ, natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya.
Yannūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṅkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyyan’ti.	‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’


Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṅkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.	And so that man did exactly that. Having crossed over and gone beyond, the brahmin stands on the far shore.


Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya.	I’ve made up this simile to make a point.
Ayañcettha attho—	And this is the point.
cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṃ mahābhūtānaṃ adhivacanaṃ—	‘Four lethal poisonous vipers’ is a term for the four primary elements:
pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.	the elements of earth, water, fire, and air.


Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ—	‘Five deadly enemies’ is a term for the five grasping aggregates, that is:
rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.	form, feeling, perception, co-doings, and consciousness.


Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ.	‘The sixth hidden killer with a drawn sword’ is a term for relishing and greed.


Suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.	‘Empty village’ is a term for the six interior sense fields.
Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati … pe …	If an astute, competent, clever person investigates this in relation to the eye, it appears vacant, hollow, and empty.
jivhāto cepi naṃ, bhikkhave … pe …	If an astute, competent, clever person investigates this in relation to the ear … nose … tongue … body …
manato cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati.	mind, it appears vacant, hollow, and empty.


Corā gāmaghātakāti kho, bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ.	‘Bandits who raid villages’ is a term for the six exterior sense fields.
Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu;	The eye is struck by both agreeable and disagreeable sights.
sotaṃ, bhikkhave … pe …	The ear …
ghānaṃ, bhikkhave … pe …	nose …
jivhā, bhikkhave, haññati manāpāmanāpesu rasesu;	tongue …
kāyo, bhikkhave … pe …	body …
mano, bhikkhave, haññati manāpāmanāpesu dhammesu.	mind is struck by both agreeable and disagreeable thoughts.


Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṃ oghānaṃ adhivacanaṃ—	‘Large sea’ is a term for the four floods:
kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa.	the floods of sensual pleasures, desire to be reborn, views, and ignorance.


Orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṃ adhivacanaṃ.	‘The near shore that’s dubious and perilous’ is a term for identity.


Pārimaṃ tīraṃ khemaṃ appaṭibhayanti kho, bhikkhave, nibbānassetaṃ adhivacanaṃ.	‘The far shore, a sanctuary free of peril’ is a term for nirvana.


Kullanti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ—	‘The raft’ is a term for the noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.


Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ.	‘Paddling with hands and feet’ is a term for being energetic.


Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacanan”ti.	‘Crossed over, gone beyond, the brahmin stands on the shore’ is a term for a perfected one.”

SN 35.239 Rathopama: The Simile of the Chariot


239. Rathopamasutta	239. The Simile of the Chariot
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya.	“monks, when a monk has three qualities they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.
Katamehi tīhi?	What three?
Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṃ anuyutto.	They guard the sense doors, eat in moderation, and are committed to wakefulness.


Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti?	And how does a monk guard the sense doors?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti, nānubyañjanaggāhī;	When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ. Tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;	When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Seyyathāpi, bhikkhave, subhūmiyaṃ cātumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi.	Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. Then an expert horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.
Evameva kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ ārakkhāya sikkhati, saṃyamāya sikkhati, damāya sikkhati, upasamāya sikkhati.	In the same way, a monk trains to protect, control, tame, and pacify these six senses.
Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.	That’s how a monk guards the sense doors.


Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti?	And how does a monk eat in moderation?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:	It’s when a monk reflects properly on the food that they eat.
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Seyyathāpi, bhikkhave, puriso vaṇaṃ ālimpeyya yāvadeva rohanatthāya, seyyathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya;	It’s like a person who puts ointment on a wound only so that it can heal; or who oils an axle only so that it can carry a load.
evaṃ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:	In the same way, a monk reflects properly on the food that they eat.
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.	That’s how a monk eats in moderation.


Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti?	And how is a monk committed to wakefulness?
Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	It’s when a monk practices walking and sitting meditation by day, purifying their mind from obstacles.
Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	In the evening, they continue to practice walking and sitting meditation.
Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.	In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.
Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti.	This is how a monk is committed to wakefulness.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.	When a monk has these three qualities they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.”

SN 35.240 Kummopama: The Simile of the Tortoise


240. Kummopamasutta	240. The Simile of the Tortoise
“Bhūtapubbaṃ, bhikkhave, kummo kacchapo sāyanhasamayaṃ anunadītīre gocarapasuto ahosi.	“Once upon a time, monks, a tortoise was grazing along the bank of a river in the afternoon.
Siṅgālopi kho, bhikkhave, sāyanhasamayaṃ anunadītīre gocarapasuto ahosi.	At the same time, a jackal was also hunting along the river bank.
Addasā kho, bhikkhave, kummo kacchapo siṅgālaṃ dūratova gocarapasutaṃ.	The tortoise saw the jackal off in the distance hunting,
Disvāna soṇḍipañcamāni aṅgāni sake kapāle samodahitvā appossukko tuṇhībhūto saṅkasāyati.	so it drew its limbs and neck inside its shell, and kept still and silent.
Siṅgālopi kho, bhikkhave, addasa kummaṃ kacchapaṃ dūratova gocarapasutaṃ.	But the jackal also saw the tortoise off in the distance grazing.
Disvāna yena kummo kacchapo tenupasaṅkami; upasaṅkamitvā kummaṃ kacchapaṃ paccupaṭṭhito ahosi:	So it went up to the tortoise and waiting nearby, thinking:
‘yadāyaṃ kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ abhininnāmessati, tattheva naṃ gahetvā uddālitvā khādissāmī’ti.	‘When that tortoise sticks one or other of its limbs or neck out from its shell, I’ll grab it right there, rip it out, and eat it!’
Yadā kho, bhikkhave, kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ na abhininnāmi, atha siṅgālo kummamhā nibbijja pakkāmi, otāraṃ alabhamāno.	But when that tortoise didn’t stick one or other of its limbs or neck out from its shell, the jackal left disappointed, since it couldn’t find a vulnerability.


Evameva kho, bhikkhave, tumhepi māro pāpimā satataṃ samitaṃ paccupaṭṭhito:	In the same way, Māra the Wicked is always waiting nearby, thinking:
‘appeva nāmāhaṃ imesaṃ cakkhuto vā otāraṃ labheyyaṃ … pe …	‘Hopefully I can find a vulnerability in the eye,
jivhāto vā otāraṃ labheyyaṃ … pe …	ear, nose, tongue, body, or
manato vā otāraṃ labheyyan’ti.	mind.’
Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha.	That’s why you should live with sense doors guarded.
Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino.	When you see a sight with your eyes, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatha.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …	When you hear a sound with your ears …
ghānena gandhaṃ ghāyitvā …	When you smell an odor with your nose …
jivhāya rasaṃ sāyitvā …	When you taste a flavor with your tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When you feel a touch with your body …
manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino.	When you know a thought with your mind, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha manindriyaṃ, manindriye saṃvaraṃ āpajjatha.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protecting the faculty of mind, and achieving its restraint.
Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṃ alabhamāno—	When you live with your sense doors restrained, Māra will leave you disappointed, since he can’t find a vulnerability,
kummamhāva siṅgāloti.	just like the jackal left the tortoise.


Kummova aṅgāni sake kapāle,	A monk should collect their thoughts
Samodahaṃ bhikkhu manovitakke;	as a tortoise draws its limbs into its shell.
Anissito aññamaheṭhayāno,	Independent, not disturbing others,
Parinibbuto nūpavadeyya kañcī”ti.	someone who’s nirvana'd wouldn’t blame anyone.”

SN 35.241 Paṭhamadārukkhandhopama: The Simile of the Tree Trunk (1st)


241. Paṭhamadārukkhandhopamasutta	241. The Simile of the Tree Trunk (1st)
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati gaṅgāya nadiyā tīre.	At one time the Buddha was staying near Kosambi on the bank of the Ganges river.
Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ.	Seeing a large tree trunk being carried along by the current,
Disvāna bhikkhū āmantesi:	he addressed the monks:
“passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānan”ti?	“monks, do you see that large tree trunk being carried along by the current of the Ganges river?”
“Evaṃ, bhante”.	“Yes, sir.”
“Sace so, bhikkhave, dārukkhandho na orimaṃ tīraṃ upagacchati, na pārimaṃ tīraṃ upagacchati, na majjhe saṃsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati;	“monks, assume that that tree trunk doesn’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesn’t get taken by humans or non-humans or caught up in a whirlpool, and that it doesn’t rot away.
evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro.	In that case, that tree trunk will slant, slope, and incline towards the ocean.
Taṃ kissa hetu?	Why is that?
Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro.	Because the current of the Ganges river slants, slopes, and inclines towards the ocean.


Evameva kho, bhikkhave, sace tumhepi na orimaṃ tīraṃ upagacchatha, na pārimaṃ tīraṃ upagacchatha;	In the same way, assume that you don’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you don’t get taken by humans or non-humans or caught up in a whirlpool, and that you don’t rot away.
na majjhe saṃsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha;
evaṃ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā.	In that case, you will slant, slope, and incline towards nirvana.
Taṃ kissa hetu?	Why is that?
Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā”ti.	Because right view slants, slopes, and inclines towards nirvana.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“kiṃ nu kho, bhante, orimaṃ tīraṃ, kiṃ pārimaṃ tīraṃ, ko majjhe saṃsādo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo”ti?	“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?”


“‘Orimaṃ tīran’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.	“‘The near shore’, monk, is a term for the six interior sense fields.
‘Pārimaṃ tīran’ti kho, bhikkhu, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ.	‘The far shore’ is a term for the six exterior sense fields.
‘Majjhe saṃsādo’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ.	‘Sinking in the middle’ is a term for desire with relishing.
‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṃ adhivacanaṃ.	‘Stranded on high ground’ is a term for the conceit ‘I am’.


Katamo ca, bhikkhu, manussaggāho?	And what’s getting taken by humans?
Idha, bhikkhu, 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.
Ayaṃ vuccati, bhikkhu, manussaggāho.	That’s called getting taken by humans.


Katamo ca, bhikkhu, amanussaggāho?	And what’s getting taken by non-humans?
Idha, bhikkhu, ekacco aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.	It’s when someone lives the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
Ayaṃ vuccati, bhikkhu, amanussaggāho.	That’s called getting taken by non-humans.
‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation.


Katamo ca, bhikkhu, antopūtibhāvo?	And what’s rotting away?
Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto.	It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.
Ayaṃ vuccati, bhikkhu, ‘antopūtibhāvo’”ti.	This is called ‘rotting away’.”


Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti.	Now, at that time Nanda the cowherd was sitting not far from the Buddha.
Atha kho nando gopālako bhagavantaṃ etadavoca:	Then he said to the Buddha:
“ahaṃ kho, bhante, na orimaṃ tīraṃ upagacchāmi, na pārimaṃ tīraṃ upagacchāmi, na majjhe saṃsīdissāmi, na thale ussīdissāmi, na maṃ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi.	“I won’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Tena hi tvaṃ, nanda, sāmikānaṃ gāvo niyyātehī”ti.	“Well then, Nanda, return the cows to their owners.”
“Gamissanti, bhante, gāvo vacchagiddhiniyo”ti.	“Sir, the cows will go back by themselves, since they love their calves.”
“Niyyāteheva tvaṃ, nanda, sāmikānaṃ gāvo”ti.	“Still, Nanda, you should return them to their owners.”
Atha kho nando gopālako sāmikānaṃ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him:
“niyyātitā, bhante, sāmikānaṃ gāvo.	“Sir, I have returned the cows to their owners.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	May I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho nando gopālako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the cowherd Nanda received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho … pe …	Not long after his ordination,
aññataro ca panāyasmā nando arahataṃ ahosīti.	Venerable Nanda became one of the perfected.

SN 35.242 Dutiyadārukkhandhopama: The Simile of the Tree Trunk (2nd)


242. Dutiyadārukkhandhopamasutta	242. The Simile of the Tree Trunk (2nd)
Ekaṃ samayaṃ bhagavā kimilāyaṃ viharati gaṅgāya nadiyā tīre.	At one time the Buddha was staying near Kimibilā on the bank of the Ganges river.
Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ.	Seeing a large tree trunk being carried along by the current,
Disvāna bhikkhū āmantesi:	he addressed the monks:
“passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānan”ti?	“monks, do you see that large tree trunk being carried along by the current of the Ganges river?”
“Evaṃ, bhante” … pe …	“Yes, sir,” they replied. …
evaṃ vutte, āyasmā kimilo bhagavantaṃ etadavoca:	When this was said, Venerable Kimbila said to the Buddha:
“kiṃ nu kho, bhante, orimaṃ tīraṃ … pe …	“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?” …
“katamo ca, kimila, antopūtibhāvo.	“And what, Kimbila, is rotting away?
Idha, kimila, bhikkhu aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā na vuṭṭhānaṃ paññāyati.	It’s when a monk has committed the kind of corrupt offence from which there is no rehabilitation.
Ayaṃ vuccati, kimila, antopūtibhāvo”ti.	This is called ‘rotting away’.”

SN 35.243 Avassutapariyāya: The Explanation on the Corrupt


243. Avassutapariyāyasutta	243. The Explanation on the Corrupt
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all.
Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ:	Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	“Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all.
Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu.	May the Buddha be the first to use it,
Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti.	and only then will the Sakyans of Kapilavatthu use it.
Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā”ti.	That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.


Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhāpetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ:	Then, knowing that the Buddha had accepted, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha and told him of their preparations, saying:
“sabbasantharisanthataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito.
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Please, sir, come at your convenience.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṃghena yena navaṃ santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi.	Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of monks. Having washed his feet he entered the town hall and sat against the central column facing east.
Bhikkhusaṃghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā.	The Saṅgha of monks also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.
Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā.	The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi:	The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he dismissed them:
“abhikkantā kho, gotamā, ratti.	“The night is getting late, Gotamas.
Yassadāni kālaṃ maññathā”ti.	Please go at your convenience.”
“Evaṃ, bhante”ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	“Yes, sir,” replied the Sakyans. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.


Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṃ mahāmoggallānaṃ āmantesi:	And then, soon after the Sakyans had left, the Buddha addressed Venerable Mahāmoggallāna:
“vigatathinamiddho kho, moggallāna, bhikkhusaṃgho.	“Moggallāna, the Saṅgha of monks is rid of dullness and drowsiness.
Paṭibhātu taṃ, moggallāna, bhikkhūnaṃ dhammī kathā.	Give them some Dhamma talk as you feel inspired.
Piṭṭhi me āgilāyati;	My back is sore,
tamahaṃ āyamissāmī”ti.	I’ll stretch it.”
“Evaṃ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi.	“Yes, sir,” Mahāmoggallāna replied.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā.	And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi:	There Venerable Mahāmoggallāna addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca:	Venerable Mahāmoggallāna said this:
“avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca.	“I will teach you the explanation of the corrupt and the uncorrupted.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.	“Yes, reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca:	Venerable Mahāmoggallāna said this:


“Kathaṃ, āvuso, avassuto hoti?	“And how is someone corrupt?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassatī viharati parittacetaso,	Take a monk who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …	They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassatī ca viharati parittacetaso,	know a thought with the mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and a limited heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Ayaṃ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu … pe …	This is called a monk who is corrupt when it comes to sights known by the eye,
avassuto jivhāviññeyyesu rasesu … pe …	sounds … smells … tastes … touches …
avassuto manoviññeyyesu dhammesu.	thoughts known by the mind.
Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati labhateva māro otāraṃ, labhati māro ārammaṇaṃ … pe …	When a monk lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them.
jivhāto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ … pe …	If Māra comes at them through the ear … nose … tongue … body …
manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ.	mind he finds a vulnerability and gets hold of them.


Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ kolāpaṃ terovassikaṃ.	Suppose there was a house made of reeds or straw that was dried up, withered, and decrepit.
Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ, labhetha aggi ārammaṇaṃ;	If a person came to it with a burning grass torch from the east,
pacchimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya … pe …	west,
uttarāya cepi naṃ disāya … pe …	north,
dakkhiṇāya cepi naṃ disāya … pe …	south,
heṭṭhimato cepi naṃ … pe …	below,
uparimato cepi naṃ …	above,
yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ.	or from anywhere, the fire would find a vulnerability, it would get a foothold.
Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ … pe …	In the same way, when a monk lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them.
jivhāto cepi naṃ māro upasaṅkamati … pe …	If Māra comes at them through the ear … nose … tongue … body …
manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ.	mind he finds a vulnerability and gets hold of them.
Evaṃvihāriñcāvuso, bhikkhuṃ rūpā adhibhaṃsu, na bhikkhu rūpe adhibhosi;	When a monk lives like this, they’re mastered by sights,
saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi;	sounds,
gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi;	smells,
rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi;	tastes,
phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi;	touches,
dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi.	and thoughts, they don’t master these things.
Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.	This is called a monk who has been mastered by sights, sounds, smells, tastes, touches, and thoughts. They’re mastered, not a master. Bad, unskillful qualities have mastered them, which are defiled, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.
Evaṃ kho, āvuso, avassuto hoti.	That’s how someone is corrupt.


Kathañcāvuso, anavassuto hoti?	And how is someone uncorrupted?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,	Take a monk who sees a sight with the eye. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …	They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,	know a thought with the mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu … pe …	This is called a monk who is uncorrupted when it comes to sights known by the eye,
anavassuto manoviññeyyesu dhammesu.	sounds … smells … tastes … touches … thoughts known by the mind.
Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ … pe …	When a monk lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them.
jivhāto cepi naṃ māro upasaṅkamati … pe …	If Māra comes at them through the ear … nose … tongue … body …
manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ.	mind he doesn’t find a vulnerability or get hold of them.


Seyyathāpi, āvuso, kūṭāgāraṃ vā sālā vā bahalamattikā addāvalepanā.	Suppose there was a bungalow or hall made of thick clay with its plaster still wet.
Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ … pe …	If a person came to it with a burning grass torch from the east,
pacchimāya cepi naṃ …	west,
uttarāya cepi naṃ …	north,
dakkhiṇāya cepi naṃ …	south,
heṭṭhimato cepi naṃ …	below,
uparimato cepi naṃ …	above,
yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ.	or from anywhere, the fire wouldn’t find a vulnerability, it would get no foothold.
Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ … pe …	In the same way, when a monk lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them.
manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ.	If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get hold of them.
Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṃ adhibhaṃsu;	When a monk lives like this, they master sights,
sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu;	sounds,
gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu;	smells,
rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu;	tastes,
phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu;	touches,
dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu.	and thoughts, they’re not mastered by these things.
Ayaṃ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto, adhibhosi te pāpake akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye.	This is called a monk who has mastered sights, sounds, smells, tastes, touches, and thoughts. They’re a master, not mastered. Bad, unskillful qualities have been mastered by them, which are defiled, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.
Evaṃ kho, āvuso, anavassuto hotī”ti.	That’s how someone is uncorrupted.”


Atha kho bhagavā uṭṭhahitvā āyasmantaṃ mahāmoggallānaṃ āmantesi:	Then the Buddha got up and said to Venerable Mahāmoggallāna:
“sādhu sādhu, moggallāna.	“Good, good, Moggallāna!
Sādhu kho tvaṃ, moggallāna, bhikkhūnaṃ avassutapariyāyañca anavassutapariyāyañca abhāsī”ti.	It’s good that you’ve taught this explanation of the corrupt and the uncorrupted.”


Idamavoca āyasmā mahāmoggallāno.	This is what Venerable Mahāmoggallāna said,
Samanuñño satthā ahosi.	and the teacher approved.
Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what Mahāmoggallāna said.

SN 35.244 Dukkhadhamma: Entailing Suffering


244. Dukkhadhammasutta	244. Entailing Suffering
“Yato kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti.	“monks, when a monk truly understands the origin and ending of all things that entail suffering,
Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.	then they’ve seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, stupefaction, and passion for sensual pleasures.
Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānusenti.	And they’ve awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of desire and grief don’t overwhelm them.


Kathañca, bhikkhave, sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti?	And how does a monk truly understand the origin and ending of all things that entail suffering?
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …	Such is feeling …
iti saññā …	perception …
iti saṅkhārā …	co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—	consciousness, such is the origin of consciousness, such is the ending of consciousness.’
evaṃ kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti.	That’s how a monk truly understands the origin and ending of all things that entail suffering.


Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.	And how has a monk seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, stupefaction, and passion for sensual pleasures?
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā, taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. So iticīticeva kāyaṃ sannāmeyya.	Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Then two strong men grab would grab each arm and drag them towards the pit of glowing coals. They’d writhe and struggle to and fro.
Taṃ kissa hetu?	Why is that?
Ñātañhi, bhikkhave, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhanti.	For that person knows: ‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’
Evameva kho, bhikkhave, bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.	In the same way, when a monk has seen sensual pleasures as like a pit of glowing coals, they have no underlying tendency for desire, affection, stupefaction, and passion for sensual pleasures.


Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti?	And how has a monk awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of desire and grief don’t overwhelm them?
Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṃ dāyaṃ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya: ‘mā maṃ kaṇṭako’ti.	Suppose a person was to enter a thicket full of thorns. They’d have thorns in front and behind, to the left and right, below and above. So they’d go forward rememberfully and come back rememberfully, thinking: ‘May I not get any thorns!’
Evameva kho, bhikkhave, yaṃ loke piyarūpaṃ sātarūpaṃ, ayaṃ vuccati ariyassa vinaye kaṇṭako”ti.	In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the noble one.
Iti viditvā saṃvaro ca asaṃvaro ca veditabbo.	When they understand what a thorn is, they should understand restraint and lack of restraint.


Kathañca, bhikkhave, asaṃvaro hoti?	And how is someone unrestrained?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso,	Take a monk who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …	They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso,	know a thought with the mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and a limited heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Evaṃ kho, bhikkhave, asaṃvaro hoti.	This is how someone is unrestrained.


Kathañca, bhikkhave, saṃvaro hoti?	And how is someone restrained?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,	Take a monk who sees a sight with the eye. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …	They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,	know a thought with the mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Evaṃ kho, bhikkhave, saṃvaro hoti.	This is how someone is restrained.


Tassa ce, bhikkhave, bhikkhuno evaṃ carato evaṃ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti.	Though that monk conducts themselves and lives in this way, every so often they might lose rememberfulness, and bad, unskillful memories and thoughts prone to fetters arise. If this happens, their rememberfulness is slow to come up, but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.


Seyyathāpi, bhikkhave, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya.	Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. The drops would be slow to fall, but they’d quickly dry up and evaporate.
Evameva kho, bhikkhave, tassa ce bhikkhuno evaṃ carato, evaṃ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti.	In the same way, though that monk conducts themselves and lives in this way, every so often they might lose rememberfulness, and bad, unskillful memories and thoughts prone to fetters arise. If this happens, their rememberfulness is slow to come up, but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.
Evaṃ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti.	This is how a monk has awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of desire and grief don’t overwhelm them.
Tañce, bhikkhave, bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā s�