SN 12

SN 12 vagga 4. Kaḷārakhattiyavagga

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

vagga 4. Kaḷāra the Aristocrat


4. Kaḷārakhattiyavagga	4. Kaḷāra the Aristocrat

31. What Has Come to Be


31. Bhūtasutta	31. What Has Come to Be
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati.	At one time the Buddha was staying near Sāvatthī.
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:	Then the Buddha said to Venerable Sāriputta:
“vuttamidaṃ, sāriputta, pārāyane ajitapañhe:	“Sāriputta, this was said in ‘The Way to the Beyond’, in ‘The Questions of Ajita’:


‘Ye ca saṅkhātadhammāse,	‘Those who have comprehended the teaching,
ye ca sekkhā puthū idha;	and the many kinds of trainees here—
Tesaṃ me nipako iriyaṃ,	dear sir, you are self-disciplined;
puṭṭho pabrūhi mārisā’ti.	when questioned, please tell me their conduct.’



Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?	How should we see the detailed meaning of this brief statement?”
Evaṃ vutte, āyasmā sāriputto tuṇhī ahosi.	When he said this, Sāriputta kept silent.


Dutiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi … pe …	For a second time …
dutiyampi kho āyasmā sāriputto tuṇhī ahosi.
Tatiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:	and a third time …
“vuttamidaṃ, sāriputta, pārāyane ajitapañhe:




Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
Tatiyampi kho āyasmā sāriputto tuṇhī ahosi.	Sāriputta kept silent.


“Bhūtamidanti, sāriputta, passasī”ti?	“Sāriputta, do you see that this has come to be?”
“Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati.	“Sir, one truly sees with right wisdom that this has come to be.
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding what has come to be.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.	One truly sees with right wisdom that it originated with that as fuel.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding the fuel for its origination.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati.	One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti.	Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding what is liable to cease.
Evaṃ kho, bhante, sekkho hoti.	In this way one is a trainee.


Kathañca, bhante, saṅkhātadhammo hoti?	And what, sir, is one who has comprehended the teaching?
Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati.	Sir, one truly sees with right wisdom that this has come to be.
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti.	Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding what has come to be.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.	One truly sees with right wisdom that it originated with that as fuel.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti.	Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding the fuel for its origination.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati.	One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti.	Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding what is liable to cease.
Evaṃ kho, bhante, saṅkhātadhammo hoti.	In this way one has comprehended the teaching.
Iti kho, bhante, yaṃ taṃ vuttaṃ pārāyane ajitapañhe:	Sir, regarding what was said in ‘The Way to the Beyond’, in ‘The Questions of Ajita’:


‘Ye ca saṅkhātadhammāse,	‘Those who have comprehended the teaching,
ye ca sekkhā puthū idha;	and the many kinds of trainees here—
Tesaṃ me nipako iriyaṃ,	dear sir, you are self-disciplined;
puṭṭho pabrūhi mārisā’ti.	when questioned, please tell me their conduct.’



Imassa khvāhaṃ, bhante, saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.	This is how I understand the detailed meaning of what was said in brief.”


“Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṃ sammappaññāya passati.	“Good, good, Sāriputta!” (The Buddha repeated all of Sāriputta’s explanation, concluding:)
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Evaṃ kho, sāriputta, sekkho hoti.





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

32. With Kaḷāra the Aristocrat


32. Kaḷārasutta	32. With Kaḷāra the Aristocrat
Sāvatthiyaṃ viharati.	At Sāvatthī.
Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then the mendicant Kaḷāra the Aristocrat went up to Venerable Sāriputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to him:
“moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto”ti.	“Reverend Sāriputta, the mendicant Moḷiyaphagguna has rejected the training and returned to a lesser life.”
“Na hi nūna so āyasmā imasmiṃ dhammavinaye assāsamalatthā”ti.	“That venerable mustn’t have got any satisfaction in this teaching and training.”


“Tena hāyasmā sāriputto imasmiṃ dhammavinaye assāsaṃ patto”ti?	“Well then, has Venerable Sāriputta found satisfaction in this teaching and training?”


“Na khvāhaṃ, āvuso, kaṅkhāmī”ti.	“Reverend, I have no uncertainty.”
“Āyatiṃ, panāvuso”ti?	“But what of the future?”


“Na khvāhaṃ, āvuso, vicikicchāmī”ti.	“I have no doubt.”


Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca:	Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmatā, bhante, sāriputtena aññā byākatā:	“Sir, Venerable Sāriputta has declared enlightenment:
‘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.”’”


Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi:	“Please, monk, in my name tell Sāriputta that
‘satthā taṃ, āvuso sāriputta, āmantetī’”ti.	the teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca:	“Yes, sir,” that monk replied. He went to Sāriputta and said to him:
“satthā taṃ, āvuso sāriputta, āmantetī”ti.	“Reverend Sāriputta, the teacher summons you.”
“Evaṃ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:	“Yes, reverend,” replied Sāriputta. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saccaṃ kira tayā, sāriputta, aññā byākatā:	“Sāriputta, is it really true that you have declared enlightenment:
‘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”’?”
“Na kho, bhante, etehi padehi etehi byañjanehi attho vutto”ti.	“Sir, I did not state the meaning in these words and phrases.”
“Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṃ byākaroti, atha kho byākataṃ byākatato daṭṭhabban”ti.	“Sāriputta, no matter how a person from a good family declares enlightenment, what they have declared should be regarded as such.”
“Nanu ahampi, bhante, evaṃ vadāmi:	“Sir, did I not also say that
‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti.	I did not state the meaning in these words and phrases?”


“Sace taṃ, sāriputta, evaṃ puccheyyuṃ:	“Sāriputta, suppose they were to ask you:
‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā—	‘But Reverend Sāriputta, how have you known and seen so that you’ve declared enlightenment:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti 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.’”’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?	How would you answer?”


“Sace maṃ, bhante, evaṃ puccheyyuṃ:	“Sir, if they were to ask me this,
‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā—
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti;
evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:	I would answer:
‘yaṃnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṃ khīṇāmhīti viditaṃ.	‘Reverends, because of the ending of the source of rebirth, when it ended, I knew “it is ended”.
Khīṇāmhīti viditvā—	Knowing this,
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti 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.”’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.	That’s how I’d answer such a question.”


“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:	“But Sāriputta, suppose they were to ask you:
‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?	‘But what is the source, origin, birthplace, and root of rebirth?’
Evaṃ puṭṭho taṃ, sāriputta, kinti byākareyyāsī”ti?	How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:	“Sir, if they were to ask me this,
‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:	I would answer:
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.	‘Continued existence is the source, origin, birthplace, and root of rebirth.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.	That’s how I’d answer such a question.”


“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:	“But Sāriputta, suppose they were to ask you:
‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?	‘What is the source of continued existence?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?	How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:	“Sir, if they were to ask me this,
‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:	I’d answer:
‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.	‘Grasping is the source of continued existence.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.	That’s how I’d answer such a question.”


“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:	“But Sāriputta, suppose they were to ask you:
‘upādānaṃ panāvuso … pe …	‘What is the source of grasping?’ …
sace pana taṃ, sāriputta, evaṃ puccheyyuṃ—	But Sāriputta, suppose they were to ask you:
taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?	‘What is the source of craving?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?	How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:	“Sir, if they were to ask me this,
‘taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:	I’d answer:
‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti.	‘Feeling is the source of craving.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.	That’s how I’d answer such a question.”


“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:	“But Sāriputta, suppose they were to ask you:
‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti.	‘But how have you known and seen so that the relishing of feelings is no longer present?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?	How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:	“Sir, if they were to ask me this,
‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:	I’d answer:
‘tisso kho imā, āvuso, vedanā.	‘Reverends, there are three feelings.
Katamā tisso?	What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.	Pleasant, painful, and neutral feeling.
Imā kho, āvuso, tisso vedanā aniccā.	These three feelings are impermanent,
Yadaniccaṃ taṃ dukkhanti	and what’s impermanent is suffering.
viditaṃ, yā vedanāsu nandī sā na upaṭṭhāsī’ti.	When I understood this, the relishing of feelings was no longer present.’
Evaṃ, puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.	That’s how I’d answer such a question.”


“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṅkhittena veyyākaraṇāya:	The same point may also be briefly explained in this way:
‘yaṃ kiñci vedayitaṃ taṃ dukkhasmin’”ti.	‘Suffering includes whatever is felt.’


“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:	But Sāriputta, suppose they were to ask you:
‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā—	‘But Reverend, how have you been released that you declare enlightenment:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti 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.’”?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?	How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:	“Sir, if they were to ask me this,
‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā—
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:	I’d answer:
‘ajjhattaṃ vimokkhā khvāhaṃ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṃ viharantaṃ āsavā nānussavanti, attānañca nāvajānāmī’ti.	‘Because of an inner release with the ending of all grasping, I live rememberfully so that defilements don’t defile me and I don’t look down on myself.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.	That’s how I’d answer such a question.”


“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya—	The same point may also be briefly explained in this way:
ye āsavā samaṇena vuttā tesvāhaṃ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti.	‘I have no uncertainty regarding the defilements spoken of by the ascetic. I have no doubt that I’ve given them up.’”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvā sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.


Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:	Then soon after the Buddha left, Venerable Sāriputta said to the mendicants:
“pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ.	“Reverends, the first question that the Buddha asked me was something that I’d not previously considered, so I hesitated.
Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi—	But when the Buddha agreed with my answer, I thought:
divasañcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi.	‘If the Buddha were to question me all day on this matter in different words and ways, I could answer all day with different words and ways.
Rattiñcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi.	If he were to question me all night,
Rattindivaṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattindivampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi.	all day and night,
Dve rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …	for two days and nights,
dve rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
tīṇi rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …	for three,
tīṇi rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
cattāri rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …	four,
cattāri rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
pañca rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …	five,
pañca rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
cha rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …	six,
cha rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti.	or seven days and nights, I could answer in different words and ways for seven days and nights.’”


Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca:	Then Kaḷāra the Aristocrat went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmatā, bhante, sāriputtena sīhanādo nadito—	“Sir, Venerable Sāriputta has roared his lion’s roar!”
pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ.	(And he told the Buddha all that Sāriputta had said.)
Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi—
divasañcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi;
rattiñcepi … pe …
rattindivañcepi maṃ bhagavā … pe …
dve rattindivāni cepi maṃ bhagavā … pe …
tīṇi …
cattāri …
pañca …
cha …
satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti.


“Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi.	“Mendicant, Sāriputta has clearly comprehended the principle of the teachings, so that he could answer any questions I might ask him in different words and ways up to the seventh day and night.”
Rattiṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṃ byākareyya … pe …
rattindivaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, rattindivampi me sāriputto etamatthaṃ byākareyya …
dve rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, dve rattindivānipi me sāriputto etamatthaṃ byākareyya …
tīṇi rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, tīṇi rattindivānipi me sāriputto etamatthaṃ byākareyya …
cattāri rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cattāri rattindivānipi me sāriputto etamatthaṃ byākareyya …
pañca rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, pañca rattindivānipi me sāriputto etamatthaṃ byākareyya …
cha rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cha rattindivānipi me sāriputto etamatthaṃ byākareyya …
satta rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī”ti.

33. Grounds for Knowledge


33. Ñāṇavatthusutta	33. Grounds for Knowledge
Sāvatthiyaṃ …	At Sāvatthī.
“Catucattārīsaṃ vo, bhikkhave, ñāṇavatthūni desessāmi,	“Mendicants, I will teach forty-four grounds for knowledge.
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Katamāni, bhikkhave, catucattārīsaṃ ñāṇavatthūni?	“And what are the forty-four grounds for knowledge?
Jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ;	Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, and knowledge of the practice that leads to the cessation of old age and death.
jātiyā ñāṇaṃ, jātisamudaye ñāṇaṃ, jātinirodhe ñāṇaṃ, jātinirodhagāminiyā paṭipadāya ñāṇaṃ;	Knowledge of rebirth …
bhave ñāṇaṃ, bhavasamudaye ñāṇaṃ, bhavanirodhe ñāṇaṃ, bhavanirodhagāminiyā paṭipadāya ñāṇaṃ;	Knowledge of continued existence …
upādāne ñāṇaṃ, upādānasamudaye ñāṇaṃ, upādānanirodhe ñāṇaṃ, upādānanirodhagāminiyā paṭipadāya ñāṇaṃ;	Knowledge of grasping …
taṇhāya ñāṇaṃ, taṇhāsamudaye ñāṇaṃ, taṇhānirodhe ñāṇaṃ, taṇhānirodhagāminiyā paṭipadāya ñāṇaṃ;	Knowledge of craving …
vedanāya ñāṇaṃ, vedanāsamudaye ñāṇaṃ, vedanānirodhe ñāṇaṃ, vedanānirodhagāminiyā paṭipadāya ñāṇaṃ;	Knowledge of feeling …
phasse ñāṇaṃ … pe …	Knowledge of contact …
saḷāyatane ñāṇaṃ …	Knowledge of the six sense fields …
nāmarūpe ñāṇaṃ …	Knowledge of name and form …
viññāṇe ñāṇaṃ …	Knowledge of consciousness …
saṅkhāresu ñāṇaṃ, saṅkhārasamudaye ñāṇaṃ, saṅkhāranirodhe ñāṇaṃ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ.	Knowledge of co-doings, knowledge of the origin of co-doings, knowledge of the cessation of co-doings, and knowledge of the practice that leads to the cessation of co-doings.
Imāni vuccanti, bhikkhave, catucattārīsaṃ ñāṇavatthūni.	These are called the forty-four grounds for knowledge.


Katamañca, bhikkhave, jarāmaraṇaṃ?	And what is old age and death?
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko,	The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.
ayaṃ vuccati jarā.	This is called old age.
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo.	The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.
Idaṃ vuccati maraṇaṃ.	This is called death.
Iti ayañca jarā, idañca maraṇaṃ;	Such is old age, and such is death.
idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.	This is called old age and death.


Jātisamudayā jarāmaraṇasamudayo;	Rebirth is the origin of old age and death.
jātinirodhā jarāmaraṇanirodho;	When rebirth ceases, old age and death cease.
ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.


Yato kho, bhikkhave, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, idamassa dhamme ñāṇaṃ.	A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.	With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.


Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abbhaññaṃsu, jarāmaraṇasamudayaṃ abbhaññaṃsu, jarāmaraṇanirodhaṃ abbhaññaṃsu, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbete evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi.	Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.


Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abhijānissanti, jarāmaraṇasamudayaṃ abhijānissanti, jarāmaraṇanirodhaṃ abhijānissanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṃ etarahīti.	Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.
Idamassa anvaye ñāṇaṃ.	This is their knowledge of what follows.


Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—	A noble disciple has purified and cleansed these two knowledges—
dhamme ñāṇañca anvaye ñāṇañca.	knowledge of the present phenomena, and knowledge of what follows.
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipīti.	When a noble disciple has done this, they’re called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.


Katamā ca, bhikkhave, jāti …	And what is rebirth? …
katamo ca, bhikkhave, bhavo …	And what is continued existence? …
katamañca, bhikkhave, upādānaṃ …	And what is grasping? …
katamā ca, bhikkhave, taṇhā …	And what is craving? …
katamā ca, bhikkhave, vedanā …	And what is feeling? …
katamo ca, bhikkhave, phasso …	And what is contact? …
katamañca, bhikkhave, saḷāyatanaṃ …	And what are the six sense fields? …
katamañca, bhikkhave, nāmarūpaṃ …	And what are name and form? …
katamañca, bhikkhave, viññāṇaṃ …	And what is consciousness? …
katame ca, bhikkhave, saṅkhārā?	And what are co-doings?
Tayome, bhikkhave, saṅkhārā—	There are three kinds of co-doings.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti.	co-doings by way of body, speech, and mind.
Ime vuccanti, bhikkhave, saṅkhārā.	These are called co-doings.


Avijjāsamudayā saṅkhārasamudayo;	Ignorance is the origin of co-doings.
avijjānirodhā saṅkhāranirodho;	When ignorance ceases, co-doings cease.
ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of co-doings is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.


Yato kho, bhikkhave, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, idamassa dhamme ñāṇaṃ.	A noble disciple understands co-doings, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.	With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.


Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṃsu, saṅkhārasamudayaṃ abbhaññaṃsu, saṅkhāranirodhaṃ abbhaññaṃsu, saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbete evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi.	Whatever ascetics and brahmins in the past directly knew co-doings, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.


Ye hipi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṃ abhijānissanti, saṅkhāranirodhaṃ abhijānissanti, saṅkhāranirodhagāminiṃ paṭipadaṃ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṃ etarahi.	Whatever ascetics and brahmins in the future will directly know co-doings, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.
Idamassa anvaye ñāṇaṃ.	This is their knowledge of what follows.


Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—	A noble disciple has purified and cleansed these two knowledges—
dhamme ñāṇañca anvaye ñāṇañca.	knowledge of the present phenomena, and knowledge of what follows.
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.	When a noble disciple has done this, they’re called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”

34. Grounds for Knowledge (2nd)


34. Dutiyañāṇavatthusutta	34. Grounds for Knowledge (2nd)
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Sattasattari vo, bhikkhave, ñāṇavatthūni desessāmi.	“Mendicants, I will teach seventy-seven grounds for knowledge.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Katamāni, bhikkhave, sattasattari ñāṇavatthūni?	“And what are the seventy-seven grounds for knowledge?
Jātipaccayā jarāmaraṇanti ñāṇaṃ;	The knowledge that rebirth is a condition for old age and death,
asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;	and the knowledge that when rebirth doesn’t exist, there is no old age and death.
atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;	Also regarding the past: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death.
anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;	Also regarding the future: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death.
yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ.	And the knowledge that this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease.


Bhavapaccayā jātīti ñāṇaṃ … pe …	The knowledge that continued existence is a condition for rebirth …
upādānapaccayā bhavoti ñāṇaṃ …
taṇhāpaccayā upādānanti ñāṇaṃ …
vedanāpaccayā taṇhāti ñāṇaṃ …
phassapaccayā vedanāti ñāṇaṃ …
saḷāyatanapaccayā phassoti ñāṇaṃ …
nāmarūpapaccayā saḷāyatananti ñāṇaṃ …
viññāṇapaccayā nāmarūpanti ñāṇaṃ …
saṅkhārapaccayā viññāṇanti ñāṇaṃ;
avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;	The knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings.
atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;	Also regarding the past: the knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings.
anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;	Also regarding the future: the knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings.
yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ.	And the knowledge that this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease.
Imāni vuccanti, bhikkhave, sattasattari ñāṇavatthūnī”ti.	These are called the seventy-seven grounds for knowledge.”

35. Ignorance is a Condition


35. Avijjāpaccayasutta	35. Ignorance is a Condition
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Avijjāpaccayā, bhikkhave, saṅkhārā;	“Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …	co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.	That is how this entire mass of suffering originates.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When this was said, one of the mendicants asked the Buddha:
“‘katamaṃ nu kho, bhante, jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti?	“What are old age and death, sir, and who do they belong to?”
‘No kallo pañho’ti bhagavā avoca, ‘katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ aññassa ca panidaṃ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.	“That’s not a fitting question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:	Avoiding these two extremes, the Realized One teaches by the middle way:
‘jātipaccayā jarāmaraṇan’”ti.	‘Rebirth is a condition for old age and death.’”


“Katamā nu kho, bhante, jāti, kassa ca panāyaṃ jātī”ti?	“What is rebirth, sir, and who does it belong to?”
“No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.	“That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:	Avoiding these two extremes, the Realized One teaches by the middle way:
‘bhavapaccayā jātī’”ti.	‘Continued existence is a condition for rebirth.’”


“Katamo nu kho, bhante, bhavo, kassa ca panāyaṃ bhavo”ti?	“What is continued existence, sir, and who is it for?”
“No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.	“That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;	Mendicant, if you have the view that the soul and the body are identical, there is no living of the spiritual life.
aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:	Avoiding these two extremes, the Realized One teaches by the middle way:
‘upādānapaccayā bhavo’ti … pe …	‘Grasping is a condition for continued existence.’ …
‘taṇhāpaccayā upādānanti …	‘Craving is a condition for grasping.’ …
vedanāpaccayā taṇhāti …	‘Feeling is a condition for craving.’ …
phassapaccayā vedanāti …	‘Contact is a condition for feeling.’ …
saḷāyatanapaccayā phassoti …	‘The six sense fields are conditions for contact.’ …
nāmarūpapaccayā saḷāyatananti …	‘Name and form are conditions for the six sense fields.’ …
viññāṇapaccayā nāmarūpanti …	‘Consciousness is a condition for name and form.’ …
saṅkhārapaccayā viññāṇan’”ti.	‘co-doings are a condition for consciousness.’”


“Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti?	“What are co-doings, sir, and who do they belong to?”
“No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.	“That’s not a fitting question,” said the Buddha. “You might say, ‘What are co-doings, and who do they belong to?’ Or you might say, ‘co-doings are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;	Mendicant, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.	If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:	Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā’”ti.	‘Ignorance is a condition for co-doings.’


“Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā.	‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.	These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.


Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katamā jāti, kassa ca panāyaṃ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṃ jāti’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā.	‘What is rebirth, and who does it belong to?’ or ‘rebirth is one thing, who it belongs to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.	These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.


Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
Katamo bhavo … pe …	‘What is continued existence …’
katamaṃ upādānaṃ …	‘What is grasping …’
katamā taṇhā …	‘What is craving …’
katamā vedanā …	‘What is feeling …’
katamo phasso …	‘What is contact …’
katamaṃ saḷāyatanaṃ …	‘What are the six sense fields …’
katamaṃ nāmarūpaṃ …	‘What are name and form …’
katamaṃ viññāṇaṃ … pe ….	‘What is consciousness …’


Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā.	‘What are co-doings, and who do they belong to?’ or ‘co-doings are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī”ti.	These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

36. Ignorance is a Condition (2nd)


36. Dutiyaavijjāpaccayasutta	36. Ignorance is a Condition (2nd)
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Avijjāpaccayā, bhikkhave, saṅkhārā;	“Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …	co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.	Mendicants, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.	If you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.	If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:	Avoiding these two extremes, the Realized One teaches by the middle way:
‘jātipaccayā jarāmaraṇan’ti.	‘Rebirth is a condition for old age and death.’


Katamā jāti … pe …	‘What is rebirth …’
katamo bhavo …	‘What is continued existence …’
katamaṃ upādānaṃ …	‘What is grasping …’
katamā taṇhā …	‘What is craving …’
katamā vedanā …	‘What is feeling …’
katamo phasso …	‘What is contact …’
katamaṃ saḷāyatanaṃ …	‘What are the six sense fields …’
katamaṃ nāmarūpaṃ …	‘What are name and form …’
katamaṃ viññāṇaṃ …	‘What is consciousness …’
katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.	You might say, ‘What are co-doings, and who do they belong to?’ Or you might say, ‘co-doings are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.	If you have the view that the soul and the body are identical, there is no living of the spiritual life.
‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.	If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:	Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā’ti.	‘Ignorance is a condition for co-doings.’


Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā.	‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’.
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.	These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.


Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.	When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
Katamā jāti … pe …	‘What is rebirth …’
katamo bhavo …	‘What is continued existence …’
katamaṃ upādānaṃ …	‘What is grasping …’
katamā taṇhā …	‘What is craving …’
katamā vedanā …	‘What is feeling …’
katamo phasso …	‘What is contact …’
katamaṃ saḷāyatanaṃ …	‘What are the six sense fields …’
katamaṃ nāmarūpaṃ …	‘What are name and form …’
katamaṃ viññāṇaṃ …	‘What is consciousness …’
‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā.	‘What are co-doings, and who do they belong to?’ or ‘co-doings are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’.
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī”ti.	These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”


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37. Not Yours


37. Natumhasutta	37. Not Yours
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Nāyaṃ, bhikkhave, kāyo tumhākaṃ napi aññesaṃ.	“Mendicants, this body doesn’t belong to you or to anyone else.
Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ.	It’s old deeds, and should be seen as produced by co-doings and intentions, as something to be felt.


Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti:	A learned noble disciple carefully and properly attends to dependent origination itself:
‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;	‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ—	When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
avijjāpaccayā saṅkhārā;	Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …	co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …	When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.	That is how this entire mass of suffering ceases.’”

38. Intention


38. Cetanāsutta	38. Intention
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.	“Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti.	When consciousness is established and grows, there is rebirth into a new state of existence in the future.
Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.	If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti.	When consciousness is established and grows, there is rebirth into a new state of existence in the future.
Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.	If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.	With no support, consciousness is not established.
Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṃ punabbhavābhinibbatti na hoti.	When consciousness is not established and doesn’t grow, there’s no rebirth into a new state of existence in the future.
Āyatiṃ punabbhavābhinibbattiyā asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When there is no rebirth into a new state of existence in the future, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”

39. Intention (2nd)


39. Dutiyacetanāsutta	39. Intention (2nd)
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.	“Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.	When consciousness is established, name and form are conceived.
Nāmarūpapaccayā saḷāyatanaṃ;	Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso;	The six sense fields are conditions for contact.
phassapaccayā vedanā … pe …	Contact is a condition for feeling. …
taṇhā …	craving …
upādānaṃ …	grasping …
bhavo …	continued existence …
jāti …	rebirth …
jarāmaraṇaṃ …	old age and death,
sokaparidevadukkhadomanassupāyāsā sambhavanti.	sorrow, lamentation, pain, sadness, and distress come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.	If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.	When consciousness is established, name and form are conceived.
Nāmarūpapaccayā saḷāyatanaṃ … pe …	Name and form are conditions for the six sense fields. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.	If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.	With no support, consciousness is not established.
Tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti.	When consciousness is not established, name and form are not conceived.
Nāmarūpanirodhā saḷāyatananirodho … pe …	When name and form cease, the six sense fields cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”

40. Intention (3rd)


40. Tatiyacetanāsutta	40. Intention (3rd)
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.	“Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti.	When consciousness is established and grows, there is an inclination.
Natiyā sati āgatigati hoti.	When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.	When there is coming and going, there is passing away and reappearing.
Cutūpapāte sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.	If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.	When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti.	When consciousness is established and grows, there is an inclination.
Natiyā sati āgatigati hoti.	When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.	When there is coming and going, there is passing away and reappearing.
Cutūpapāte sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.	If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.	With no support, consciousness is not established.
Tadappatiṭṭhite viññāṇe avirūḷhe nati na hoti.	When consciousness is not established and doesn’t grow, 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 going, there’s no passing away and reappearing.
Cutūpapāte asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When there’s no passing away and reappearing, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”

SN 12 vagga 5. Gahapativagga

vagga 5. Householders


5. Gahapativagga	5. Householders

41. Dangers and Threats


41. Pañcaverabhayasutta	41. Dangers and Threats
Sāvatthiyaṃ viharati.	At Sāvatthī.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:


“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:	“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’


Katamāni pañca bhayāni verāni vūpasantāni honti?	What are the five dangers and threats they have quelled?
Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.	Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from killing living creatures.


Yaṃ, gahapati, adinnādāyī adinnādānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, adinnādānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (2)	Anyone who steals creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from stealing.


Yaṃ, gahapati, kāmesumicchācārī kāmesumicchācārapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, kāmesumicchācārā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (3)	Anyone who commits sexual misconduct creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from committing sexual misconduct.


Yaṃ, gahapati, musāvādī musāvādapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, musāvādā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (4)	Anyone who lies creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from lying.


Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.	Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti. (5)	These are the five dangers and threats they have quelled.


Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?	What are the four factors of stream-entry that they have?
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:	It’s when a noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’


Dhamme aveccappasādena samannāgato hoti:	They have experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. (2)	‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’


Saṅghe aveccappasādena samannāgato hoti:	They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. (3)	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’


Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.	And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. (4)	These are the four factors of stream-entry that they have.


Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?	And what is the noble process that they have clearly seen and comprehended with wisdom?
Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti:	A noble disciple carefully and properly attends to dependent origination itself:
‘iti imasmiṃ sati idaṃ hoti, imasmiṃ asati idaṃ na hoti;	‘When this exists, that is; when this doesn’t exist, that is not.
imassuppādā idaṃ uppajjati, imassa nirodhā idaṃ nirujjhati.	Due to the arising of this, that arises; due to the cessation of this, that ceases.
Yadidaṃ avijjāpaccayā saṅkhārā;	Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …	co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …	When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.’
Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.	This is the noble process that they have clearly seen and comprehended with wisdom.


Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:	When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

42. Dangers and Threats (2nd)


42. Dutiyapañcaverabhayasutta	42. Dangers and Threats (2nd)
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:	“Mendicants, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi … pe … avinipātadhammo niyato sambodhiparāyano’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’


Katamāni pañca bhayāni verāni vūpasantāni honti?	What are the five dangers and threats they have quelled?
Yaṃ, bhikkhave, pāṇātipātī … pe …	Killing living creatures …
yaṃ, bhikkhave, adinnādāyī …	stealing …
yaṃ, bhikkhave, kāmesumicchācārī …	sexual misconduct …
yaṃ, bhikkhave, musāvādī …	lying …
yaṃ, bhikkhave, surāmerayamajjapamādaṭṭhāyī … pe …	taking alcoholic drinks that cause negligence …
imāni pañca bhayāni verāni vūpasantāni honti.	These are the five dangers and threats they have quelled.


Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?	What are the four factors of stream-entry that they have?
Idha, bhikkhave, ariyasāvako buddhe … pe …	It’s when a noble disciple has experiential confidence in the Buddha …
dhamme …	the teaching …
saṅghe …	the Saṅgha …
ariyakantehi sīlehi samannāgato hoti.	and their ethical conduct is loved by the noble ones.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.	These are the four factors of stream-entry that they have.


Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?	And what is the noble process that they have clearly seen and comprehended with wisdom?
Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti … pe …	A noble disciple carefully and properly attends to dependent origination itself …
ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.	This is the noble process that they have clearly seen and comprehended with wisdom.


Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:	When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

43. Suffering


43. Dukkhasutta	43. Suffering
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.	“Mendicants, I will teach you the origin and ending of suffering.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Katamo ca, bhikkhave, dukkhassa samudayo?	“And what, mendicants, 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 kho, bhikkhave, dukkhassa samudayo.	This is the origin of suffering.


Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ … pe …	Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca … pe …	Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca … pe …	Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca … pe …	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.
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 kho, bhikkhave, dukkhassa atthaṅgamo.	This is the ending of suffering.


Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ … pe …	Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca … pe …	Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca … pe …	Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca … pe …	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.
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.”

44. The World


44. Lokasutta	44. The World
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.	“Mendicants, I will teach you the origin and ending of the world.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Katamo ca, bhikkhave, lokassa samudayo?	“And what, mendicants, 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 for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Ayaṃ kho, bhikkhave, lokassa samudayo.	This is the origin of the world.


Sotañca paṭicca sadde ca … pe …	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 … pe …	Contact is a condition for feeling. …
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
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 … pe …	When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo.	This is the ending of the world.


Sotañca paṭicca sadde ca … pe …	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.
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 … pe …	When grasping ceases, continued existence 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.”

45. At Nādika


45. Ñātikasutta	45. At Nādika
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Atha kho bhagavā rahogato paṭisallāno 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 … pe …	Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Sotañca paṭicca sadde ca … pe …	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.
vedanāpaccayā taṇhā;	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ … pe …	Craving is a condition for grasping. …
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 … pe …	When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.


Sotañca paṭicca sadde ca … pe …	Ear consciousness arises dependent on the ear and sounds. …
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 … pe …	When grasping ceases, continued existence 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”ti.	“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.
Atthasaṃhito ayaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti.	That exposition of the teaching is beneficial and relates to the fundamentals of the spiritual life.”

46. A Certain Brahmin


46. Aññatarabrāhmaṇasutta	46. A Certain Brahmin
Sāvatthiyaṃ viharati.	At Sāvatthī.
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:


“Kiṃ nu kho, bho gotama, so karoti so paṭisaṃvedayatī”ti?	“Master Gotama, does the person who does the deed experience the result?”
“‘So karoti so paṭisaṃvedayatī’ti kho, brāhmaṇa, ayameko anto”.	“‘The person who does the deed experiences the result’: this is one extreme, brahmin.”


“Kiṃ pana, bho gotama, añño karoti, añño paṭisaṃvedayatī”ti?	“Then does one person do the deed and another experience the result?”
“‘Añño karoti, añño paṭisaṃvedayatī’ti kho, brāhmaṇa, ayaṃ dutiyo anto.	“‘One person does the deed and another experiences the result’: this is the second extreme.
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:	Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;	‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …	co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā … pe …	When co-doings cease …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.	That is how this entire mass of suffering ceases.’”


Evaṃ vutte, so brāhmaṇo bhagavantaṃ etadavoca:	When he said this, the brahmin said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

47. Jāṇussoṇi


47. Jāṇussoṇisutta	47. Jāṇussoṇi
Sāvatthiyaṃ viharati.	At Sāvatthī.
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ … pe … ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:


“Kiṃ nu kho, bho gotama, sabbamatthī”ti?	“Master Gotama, does all exist?”
“‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto”.	“‘All exists’: this is one extreme, brahmin.”


“Kiṃ pana, bho gotama, sabbaṃ natthī”ti?	“Then does all not exist?”
“‘Sabbaṃ natthī’ti kho, brāhmaṇa, ayaṃ dutiyo anto.	“‘All doesn’t exist’: this is the second extreme.
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:	Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;	‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …	co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …	When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.	That is how this entire mass of suffering ceases.’”


Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When he said this, the brahmin Jāṇussoṇi said to the Buddha:
“abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

48. A Cosmologist


48. Lokāyatikasutta	48. A Cosmologist
Sāvatthiyaṃ viharati.	At Sāvatthī.
Atha kho lokāyatiko brāhmaṇo yena bhagavā … pe …	Then a brahmin cosmologist went up to the Buddha …
ekamantaṃ nisinno kho lokāyatiko brāhmaṇo bhagavantaṃ etadavoca:	Seated to one side he said to the Buddha:


“Kiṃ nu kho, bho gotama, sabbamatthī”ti?	“Master Gotama, does all exist?”
“‘Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṃ lokāyataṃ”.	“‘All exists’: this is the oldest cosmology, brahmin.”


“Kiṃ pana, bho gotama, sabbaṃ natthī”ti?	“Then does all not exist?”
“‘Sabbaṃ natthī’ti kho, brāhmaṇa, dutiyametaṃ lokāyataṃ”.	“‘All doesn’t exist’: this is the second cosmology.


“Kiṃ nu kho, bho gotama, sabbamekattan”ti?	“Well, is all a unity?”
“‘Sabbamekattan’ti kho, brāhmaṇa, tatiyametaṃ lokāyataṃ”.	“‘All is a unity’: this is the third cosmology.


“Kiṃ pana, bho gotama, sabbaṃ puthuttan”ti?	“Then is all a plurality?”
“‘Sabbaṃ puthuttan’ti kho, brāhmaṇa, catutthametaṃ lokāyataṃ.	“‘All is a plurality’: this is the fourth cosmology.


Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:	Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;	‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …	co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;	When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …	When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.	That is how this entire mass of suffering ceases.’”


Evaṃ vutte, lokāyatiko brāhmaṇo bhagavantaṃ etadavoca:	When he said this, the brahmin cosmologist said to the Buddha:
“abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

49. A Noble Disciple


49. Ariyasāvakasutta	49. A Noble Disciple
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:	“Mendicants, a learned noble disciple doesn’t think:
‘kiṃ nu kho—
kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati?	‘When what exists, what is? Due to the arising of what, what arises?
Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’ti?	When what exists do name and form come to be? What what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’


Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:	Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati.	‘When this exists, that is; due to the arising of this, that arises.
Avijjāya sati saṅkhārā honti;	When ignorance exists co-doings come to be.
saṅkhāresu sati viññāṇaṃ hoti;	When co-doings exist consciousness comes to be.
viññāṇe sati nāmarūpaṃ hoti;	When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṃ hoti;	When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;	When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;	When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;	When feeling exists craving comes to be.
taṇhāya sati upādānaṃ hoti;	When craving exists grasping comes to be.
upādāne sati bhavo hoti;	When grasping exists continued existence comes to be.
bhave sati jāti hoti;	When continued existence exists rebirth comes to be.
jātiyā sati jarāmaraṇaṃ hotī’ti.	When rebirth exists old age and death come to be.’
So evaṃ pajānāti:	They understand:
‘evamayaṃ loko samudayatī’ti.	‘This is the origin of the world.’


Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:	A learned noble disciple doesn’t think:
‘kiṃ nu kho—
kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati?	‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti, kismiṃ asati upādānaṃ na hoti, kismiṃ asati bhavo na hoti, kismiṃ asati jāti na hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?	When what doesn’t exist do co-doings not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’


Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:	Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.	‘When this doesn’t exist, that is not; due to the cessation of this, that ceases.
Avijjāya asati saṅkhārā na honti;	When ignorance doesn’t exist co-doings don’t come to be.
saṅkhāresu asati viññāṇaṃ na hoti;	When co-doings don't exist consciousness doesn’t come to be.
viññāṇe asati nāmarūpaṃ na hoti;	When consciousness doesn’t exist name and form don’t come to be.
nāmarūpe asati saḷāyatanaṃ na hoti … pe …	When name and form don’t exist the six sense fields don’t come to be. …
bhavo na hoti …	continued existence doesn’t come to be …
jāti na hoti …	rebirth doesn’t come to be …
jātiyā asati jarāmaraṇaṃ na hotī’ti.	When rebirth doesn’t exist old age and death don’t come to be.’
So evaṃ pajānāti:	They understand:
‘evamayaṃ loko nirujjhatī’ti.	‘This is the cessation of the world.’


Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi … pe …	A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and ‘one who stands knocking at the door of the deathless’.”
amatadvāraṃ āhacca tiṭṭhati itipī”ti.

50. A Noble Disciple (2nd)


50. Dutiyaariyasāvakasutta	50. A Noble Disciple (2nd)
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:	“Mendicants, a learned noble disciple doesn’t think:
‘kiṃ nu kho kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati?	‘When what exists, what is? Due to the arising of what, what arises?
Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’ti?	When what exists do co-doings come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’


Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:	Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati.	‘When this exists, that is; due to the arising of this, that arises.
Avijjāya sati saṅkhārā honti;	When ignorance exists, co-doings come to be.
saṅkhāresu sati viññāṇaṃ hoti;	When co-doings exist consciousness comes to be.
viññāṇe sati nāmarūpaṃ hoti;	When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṃ hoti;	When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;	When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;	When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;	When feeling exists craving comes to be.
taṇhāya sati upādānaṃ hoti;	When craving exists grasping comes to be.
upādāne sati bhavo hoti;	When grasping exists continued existence comes to be.
bhave sati jāti hoti;	When continued existence exists rebirth comes to be.
jātiyā sati jarāmaraṇaṃ hotī’ti.	When rebirth exists old age and death come to be.’
So evaṃ pajānāti:	They understand:
‘evamayaṃ loko samudayatī’ti.	‘This is the origin of the world.’


Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:	A learned noble disciple doesn’t think:
‘kiṃ nu kho kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati?	‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti … pe …	When what doesn’t exist do co-doings not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’
upādānaṃ …
bhavo …
jāti …
kismiṃ asati jarāmaraṇaṃ na hotī’ti?


Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:	Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.	‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Avijjāya asati saṅkhārā na honti;	When ignorance doesn’t exists, co-doings don’t come to be.
saṅkhāresu asati viññāṇaṃ na hoti;	When co-doings don’t exist consciousness doesn’t come to be.
viññāṇe asati nāmarūpaṃ na hoti;	When consciousness doesn’t exist name and form don’t come to be.
nāmarūpe asati saḷāyatanaṃ na hoti … pe …	When name and form don’t exist the six sense fields don’t come to be. …
jātiyā asati jarāmaraṇaṃ na hotī’ti.	When rebirth doesn’t exist old age and death don’t come to be.’
So evaṃ pajānāti:	They understand:
‘evamayaṃ loko nirujjhatī’ti.	‘This is the cessation of the world.’


Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.	A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 12 vagga 4 & 5

SN 12

SN 12 vagga 4. Kaḷārakhattiyavagga

vagga 4. Kaḷāra the Aristocrat

31. What Has Come to Be

32. With Kaḷāra the Aristocrat

33. Grounds for Knowledge

34. Grounds for Knowledge (2nd)

35. Ignorance is a Condition

36. Ignorance is a Condition (2nd)

37. Not Yours

38. Intention

39. Intention (2nd)

40. Intention (3rd)

SN 12 vagga 5. Gahapativagga

vagga 5. Householders

41. Dangers and Threats

42. Dangers and Threats (2nd)

43. Suffering

44. The World

45. At Nādika

46. A Certain Brahmin

47. Jāṇussoṇi

48. A Cosmologist

49. A Noble Disciple

50. A Noble Disciple (2nd)

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