4👑☸SN 22 vaggas 11-15

SN 22 vagga 11. Antavagga

	(derived from B. Sujato 2018/12)

Saṃyutta Nikāya 22	Linked Discourses 22

vagga 11. Sides


11. Antavagga	11. Sides

103. Sides


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


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


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


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

104. Suffering


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

105. Identity


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

106. Should Be Completely Understood


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

107. Ascetics


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

108. Ascetics and Brahmins (2nd)


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

109. A Stream-Enterer


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

110. A Perfected One


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

111. Giving Up Desire


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

112. Giving Up Desire (2nd)


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

SN 22 vagga 12. Dhammakathikavagga


12. Dhammakathikavagga	12. A Dhamma speaker

113. Ignorance


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

114. Knowledge


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

115. A Dhamma speaker


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

116. A Dhamma speaker (2nd)


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

117. Shackles


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


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

118. Questioning


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

119. Questioning (2nd)


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

120. Things Prone To Being Fettered


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

121. Things Prone To Being Grasped


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

122. An Ethical monk


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


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


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


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


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

123. Educated


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


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


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


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

124. With Kappa


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


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

125. With Kappa (2nd)


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


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

SN 22 vagga 13. Avijjāvagga


13. Avijjāvagga	13. Ignorance

126. Liable To Originate


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


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


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


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

127. Liable To Originate (2nd)


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


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

128. Liable To Originate (3rd)


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


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

129. Gratification


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


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

130. Gratification (2nd)


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


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

131. Origin


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


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

132. Origin (2nd)


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


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

133. With Koṭṭhita


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


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


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


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

134. With Koṭṭhita (2nd)


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


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


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


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

135. With Koṭṭhita (3rd)


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


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


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


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

SN 22 vagga 14. Kukkuḷavagga


14. Kukkuḷavagga	14. Burning Chaff

136. Burning Chaff


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

137. Impermanence


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

138. Impermanence (2nd)


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

139. Impermanence (3rd)


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

140. Suffering


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

141. Suffering (2nd)


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

142. Suffering (3rd)


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

143. Not-Self


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

144. Not-Self (2nd)


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

145. Not-Self (3rd)


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

146. Full of disenchantment


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

147. Observing Impermanence


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

148. Observing Suffering


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

149. Observing Not-Self


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

SN 22 vagga 15. Diṭṭhivagga


15. Diṭṭhivagga	15. Views

150. In Oneself


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

151. This Is Mine


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

152. This Is My Self


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


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

153. It Might Not Be Mine


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

154. Wrong View


154. Micchādiṭṭhisutta	154. Wrong View
Sāvatthinidānaṃ.	At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa micchādiṭṭhi uppajjatī”ti?	“monks, when what exists, because of grasping what and insisting on what, does wrong view arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our teachings are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa micchādiṭṭhi uppajjati.	“When form exists, because of grasping form and insisting on form, wrong view arises.
Vedanāya sati …	When feeling …
saññāya sati …	perception …
saṅkhāresu sati …	co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa micchādiṭṭhi uppajjati.	consciousness exists, because of grasping consciousness and insisting on consciousness, wrong view arises.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”
“No hetaṃ, bhante”.	“No, sir.”
“Evaṃ passaṃ … pe …	“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

155. Identity View


155. Sakkāyadiṭṭhisutta	155. Identity View
Sāvatthinidānaṃ.	At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa sakkāyadiṭṭhi uppajjatī”ti?	“monks, when what exists, because of grasping what and insisting on what, does identity view arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our teachings are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa sakkāyadiṭṭhi uppajjati.	“When form exists, because of grasping form and insisting on form, identity view arises.
Vedanāya sati …	When feeling …
saññāya sati …	perception …
saṅkhāresu sati …	co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa sakkāyadiṭṭhi uppajjati.	consciousness exists, because of grasping consciousness and insisting on consciousness, identity view arises.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would identity view arise?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would identity view arise?”
“No hetaṃ, bhante”.	“No, sir.”
“Evaṃ passaṃ … pe …	“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

156. View of Self


156. Attānudiṭṭhisutta	156. View of Self
Sāvatthinidānaṃ.	At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa attānudiṭṭhi uppajjatī”ti?	“monks, when what exists, because of grasping what and insisting on what, does view of self arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our teachings are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa attānudiṭṭhi uppajjati.	“When form exists, because of grasping form and insisting on form, view of self arises.
Vedanāya sati …	When feeling …
saññāya sati …	perception …
saṅkhāresu sati …	co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa attānudiṭṭhi uppajjati.	consciousness exists, because of grasping consciousness and insisting on consciousness, view of self arises.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would view of self arise?”
“No hetaṃ, bhante”.	“No, sir.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would view of self arise?”
“No hetaṃ, bhante”.	“No, sir.”
“Evaṃ passaṃ … pe …	“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

157. Insistence


157. Abhinivesasutta	157. Insistence
Sāvatthinidānaṃ.	At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā”ti?	“monks, when what exists, because of grasping what and insisting on what, do fetters, insistence, and shackles arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our teachings are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā.	“When form exists, because of grasping form and insisting on form, fetters, insistence, and shackles arise.
Vedanāya sati …	When feeling …
saññāya sati …	perception …
saṅkhāresu sati …	co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā.	consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, and shackles arise.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhā”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, and shackles arise?”
“No hetaṃ, bhante” … pe …	“No, sir.” …
“evaṃ passaṃ … pe …	“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

158. Insistence (2nd)


158. Dutiyaabhinivesasutta	158. Insistence (2nd)
Sāvatthinidānaṃ.	At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā”ti?	“monks, when what exists, because of grasping what and insisting on what, do fetters, insistence, shackles, and attachments arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …	“Our teachings are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā.	“When form exists, because of grasping form and insisting on form, fetters, insistence, shackles, and attachments arise.
Vedanāya sati …	When feeling …
saññāya sati …	perception …
saṅkhāresu sati …	co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā.	consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, shackles, and attachments arise.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhājjhosānā”ti?	“But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, shackles, and attachments arise?”
“No hetaṃ, bhante”.	“No, sir.”
“Evaṃ passaṃ … pe …	“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”

159. With Ānanda


159. Ānandasutta	159. With Ānanda
Sāvatthinidānaṃ.	At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … bhagavantaṃ etadavoca:	Then Venerable Ānanda 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, ānanda,	“What do you think, Ānanda?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and 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.”
“Vedanā …	“Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and 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 … pe …	“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.	They understand: ‘… there is no return to any state of existence.’”









Khandhasaṃyuttaṃ samattaṃ.	The Linked Discourses on the aggregates are complete.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 22 vaggas 11-15

SN 22 vaggas 11-15

SN 22 vagga 11. Antavagga

vagga 11. Sides

103. Sides

104. Suffering

105. Identity

106. Should Be Completely Understood

107. Ascetics

108. Ascetics and Brahmins (2nd)

109. A Stream-Enterer

110. A Perfected One

111. Giving Up Desire

112. Giving Up Desire (2nd)

SN 22 vagga 12. Dhammakathikavagga

113. Ignorance

114. Knowledge

115. A Dhamma speaker

116. A Dhamma speaker (2nd)

117. Shackles

118. Questioning

119. Questioning (2nd)

120. Things Prone To Being Fettered

121. Things Prone To Being Grasped

122. An Ethical monk

123. Educated

124. With Kappa

125. With Kappa (2nd)

SN 22 vagga 13. Avijjāvagga

126. Liable To Originate

127. Liable To Originate (2nd)

128. Liable To Originate (3rd)

129. Gratification

130. Gratification (2nd)

131. Origin

132. Origin (2nd)

133. With Koṭṭhita

134. With Koṭṭhita (2nd)

135. With Koṭṭhita (3rd)

SN 22 vagga 14. Kukkuḷavagga

136. Burning Chaff

137. Impermanence

138. Impermanence (2nd)

139. Impermanence (3rd)

140. Suffering

141. Suffering (2nd)

142. Suffering (3rd)

143. Not-Self

144. Not-Self (2nd)

145. Not-Self (3rd)

146. Full of disenchantment

147. Observing Impermanence

148. Observing Suffering

149. Observing Not-Self

SN 22 vagga 15. Diṭṭhivagga

150. In Oneself

151. This Is Mine

152. This Is My Self

153. It Might Not Be Mine

154. Wrong View

155. Identity View

156. View of Self

157. Insistence

158. Insistence (2nd)

159. With Ānanda

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