4👑☸SN 12 vagga 6...end

SN 12 vagga 6. Dukkhavagga

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

vagga 6. Suffering


6. Dukkhavagga	6. Suffering

51. A Full Inquiry


51. Parivīmaṃsanasutta	51. A Full Inquiry
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the mendicants:
“bhikkhavo”ti.	“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃseyya sabbaso sammā dukkhakkhayāyā”ti?	“Mendicants, how do you define a mendicant who is making a full inquiry for the complete ending of suffering?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, mendicants, 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:


“Idha, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃsati:	“Mendicants, take a mendicant who makes a full inquiry:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ;	‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
idaṃ nu kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?	What is the source, origin, birthplace, and root of this suffering?
Kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?	When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’
So parivīmaṃsamāno evaṃ pajānāti:	While making a full inquiry they understand:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ, idaṃ kho dukkhaṃ jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātippabhavaṃ.	‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth.
Jātiyā sati jarāmaraṇaṃ hoti, jātiyā asati jarāmaraṇaṃ na hotī’ti.	When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’


So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;	They understand old age and death, their origin, their cessation, and the appropriate practice for their cessation. And they practice in line with that path.
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.	This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death.


Athāparaṃ parivīmaṃsamāno parivīmaṃsati:	Then they inquire further:
‘jāti panāyaṃ kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā, kismiṃ sati jāti hoti, kismiṃ asati jāti na hotī’ti?	‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’
So parivīmaṃsamāno evaṃ pajānāti:	While making a full inquiry they understand:
‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā;	‘Continued existence is the source of rebirth.
bhave sati jāti hoti, bhave asati jāti na hotī’ti.	When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’


So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;	They understand rebirth, its origin, its cessation, and the appropriate practice for its cessation. And they practice in line with that path.
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.	This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of rebirth.


Athāparaṃ parivīmaṃsamāno parivīmaṃsati:	Then they inquire further:
‘bhavo panāyaṃ kiṃnidāno … pe …	‘But what is the source of this continued existence? …’ …
upādānaṃ panidaṃ kiṃnidānaṃ …	‘But what is the source of this grasping? …’ …
taṇhā panāyaṃ kiṃnidānā …	‘But what is the source of this craving? …’ …
vedanā …	‘But what is the source of this feeling? …’ …
phasso …	‘But what is the source of this contact? …’ …
saḷāyatanaṃ panidaṃ kiṃnidānaṃ …	‘But what is the source of these six sense fields? …’ …
nāmarūpaṃ panidaṃ …	‘But what is the source of this name and form? …’ …
viññāṇaṃ panidaṃ …	‘But what is the source of this consciousness? …’ …
saṅkhārā panime kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā;	‘But what is the source of these co-doings?
kismiṃ sati saṅkhārā honti, kismiṃ asati saṅkhārā na hontī’ti?	When what exists do co-doings come to be? When what does not exist do co-doings not come to be?’
So parivīmaṃsamāno evaṃ pajānāti:	While making a full inquiry they understand:
‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā;	‘Ignorance is the source of co-doings.
avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.	When ignorance exists, co-doings come to be. When ignorance does not exist, co-doings don’t come to be.’


So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;	They understand co-doings, their origin, their cessation, and the appropriate practice for their cessation. And they practice in line with that path.
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.	This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of co-doings.


Avijjāgato yaṃ, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharoti, puññūpagaṃ hoti viññāṇaṃ.	If an ignorant individual makes a good choice, their consciousness enters a good realm.
Apuññañce saṅkhāraṃ abhisaṅkharoti, apuññūpagaṃ hoti viññāṇaṃ.	If they make a bad choice, their consciousness enters a bad realm.
Āneñjañce saṅkhāraṃ abhisaṅkharoti āneñjūpagaṃ hoti viññāṇaṃ.	If they make an imperturbable choice, their consciousness enters an imperturbable realm.
Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharoti na apuññābhisaṅkhāraṃ abhisaṅkharoti na āneñjābhisaṅkhāraṃ abhisaṅkharoti.	When a mendicant has given up ignorance and given rise to knowledge, they don’t make a good choice, a bad choice, or an imperturbable choice.
Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati;	Not choosing or intending, they don’t grasp at anything in the world.
anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati.	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’


So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.	If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
Dukkhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.	If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
Adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.	If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
So sukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.	If they feel a pleasant feeling, they feel it detached.
Dukkhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.	If they feel a painful feeling, they feel it detached.
Adukkhamasukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.	If they feel a neutral feeling, they feel it detached.


So kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti.	Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.	They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’


Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṃ kumbhaṃ uddharitvā same bhūmibhāge paṭisisseyya.	Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground.
Tatra yāyaṃ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṃ.	Its heat would dissipate right there, and the shards would be left behind.
Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti.	In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.	They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’


Taṃ kiṃ maññatha, bhikkhave,	What do you think, mendicants?
api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā”ti?	Would a mendicant who has ended the defilements still make good co-doings, bad co-doings, or imperturbable co-doings?”
“No hetaṃ, bhante”.	“No, sir.”


“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā”ti?	“And when there are no co-doings at all, with the cessation of co-doings, would consciousness still be found?”
“No hetaṃ, bhante”.	“No, sir.”


“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṃ paññāyethā”ti?	“And when there’s no consciousness at all, would name and form still be found?”
“No hetaṃ, bhante”.	“No, sir.”


“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṃ paññāyethā”ti?	“And when there are no name and form at all, would the six sense fields still be found?”
“No hetaṃ, bhante”.	“No, sir.”


“Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?	“And when there are no six sense fields at all, would contact still be found?”
“No hetaṃ, bhante”.	“No, sir.”


“Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?	“And when there’s no contact at all, would feeling still be found?”
“No hetaṃ, bhante”.	“No, sir.”


“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?	“And when there’s no feeling at all, would craving still be found?”
“No hetaṃ, bhante”.	“No, sir.”


“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti?	“And when there’s no craving at all, would grasping still be found?”
“No hetaṃ, bhante”.	“No, sir.”


“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.	“And when there’s no grasping at all, would continued existence still be found?”
“No hetaṃ, bhante”.	“No, sir.”


“Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?	“And when there’s no continued existence at all, would rebirth still be found?”
“No hetaṃ, bhante”.	“No, sir.”


“Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti?	“And when there’s no rebirth at all, would old age and death still be found?”
“No hetaṃ, bhante”.	“No, sir.”


“Sādhu sādhu, bhikkhave, evametaṃ, bhikkhave, netaṃ aññathā.	“Good, good, mendicants! That’s how it is, not otherwise.
Saddahatha me taṃ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā.	Trust me on this, mendicants; be convinced. Have no doubts or uncertainties in this matter.
Esevanto dukkhassā”ti.	Just this is the end of suffering.”

52. Grasping


52. Upādānasutta	52. Grasping
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
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.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā kaṭṭhavāhānaṃ tiṃsāya vā kaṭṭhavāhānaṃ cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya.	Suppose a bonfire was burning with ten, twenty, thirty, or forty loads of wood.
Tatra puriso kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya.	And from time to time someone would toss in dry grass, cow dung, or wood.
Evañhi so, bhikkhave, mahāaggikkhandho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya.	Fueled and sustained by that, the bonfire would burn for a long time.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …	Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;	When craving ceases, 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.


Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā tiṃsāya vā cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya;	Suppose a bonfire was burning with ten, twenty, thirty, or forty loads of wood.
tatra puriso na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, na sukkhāni ca gomayāni pakkhipeyya, na sukkhāni ca kaṭṭhāni pakkhipeyya.	And no-one would toss in dry grass, cow dung, or wood from time to time.
Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.	As the original fuel is used up and no more is added, the bonfire would be nirvana'd due to lack of fuel.
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati,	In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
taṇhānirodhā upādānanirodho … pe …	When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”

53. Fetters


53. Saṃyojanasutta	53. Fetters
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
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.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.	Suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya.	And from time to time someone would pour oil in and adjust the wick.
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya.	Fueled and sustained by that, the oil lamp would burn for a long time.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
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.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;	When craving ceases, 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.


Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.	Suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya.	And no-one would pour oil in and adjust the wick from time to time.
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.	As the original fuel is used up and no more is added, the oil lamp would be nirvana'd due to lack of fuel.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …	When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”

54. Fetters (2nd)


54. Dutiyasaṃyojanasutta	54. Fetters (2nd)
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.	“Mendicants, suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya.	And from time to time someone would pour oil in and adjust the wick.
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya.	Fueled and sustained by that, the oil lamp would burn for a long time.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …	Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.	Suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya.	And no-one would pour oil in and adjust the wick from time to time.
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.	As the original fuel is used up and no more is added, the oil lamp would be nirvana'd due to lack of fuel.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …	When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”

55. A Great Tree


55. Mahārukkhasutta	55. A Great Tree
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;	Craving is a condition for grasping.
upādānapaccayā bhavo … pe …	Grasping is a condition for continued existence. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Seyyathāpi, bhikkhave, mahārukkho.	Suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.	And its roots going downwards and across all draw the sap upwards.
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.	Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …	Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;	When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho … pe …	When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.


Seyyathāpi, bhikkhave, mahārukkho.	Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.	Then a person comes along with a spade and basket.
So taṃ rukkhaṃ mūle chindeyya, mūlaṃ chinditvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.	They’d cut the tree down at the roots, dig it up, and pull the roots out, down to the fibers and stems.
So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chinditvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya;	They’d cut the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.
Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.	In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;	When craving ceases, 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.”

56. A Great Tree (2nd)


56. Dutiyamahārukkhasutta	56. A Great Tree (2nd)
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Seyyathāpi, bhikkhave, mahārukkho.	“Mendicants, suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.	And its roots going downwards and across all draw the sap upwards.
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.	Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …	Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Seyyathāpi, bhikkhave, mahārukkho.	Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.	Then a person comes along with a spade and basket.
So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya … pe …	They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems.
nadiyā vā sīghasotāya pavāheyya.	They’d cut the tree apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …	When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”

57. A Sapling


57. Taruṇarukkhasutta	57. A Sapling
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …	Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Seyyathāpi, bhikkhave, taruṇo rukkho.	Suppose there was a sapling.
Tassa puriso kālena kālaṃ mūlāni palimajjeyya kālena kālaṃ paṃsuṃ dadeyya, kālena kālaṃ udakaṃ dadeyya.	And from time to time someone would clear around the roots, supply soil, and water it.
Evañhi so, bhikkhave, taruṇo rukkho tadāhāro tadupādāno vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	Fueled and sustained in this way the sapling would grow, increase, and mature.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …	Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …	When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.


Seyyathāpi, bhikkhave, taruṇo rukkho.	Suppose there was a sapling.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe …	Then a person comes along with a spade and basket. …
nadiyā vā sīghasotāya pavāheyya.	They’d cut the sapling apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
Evañhi so, bhikkhave, taruṇo rukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	In this way the sapling is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …	When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”

58. Name and Form


58. Nāmarūpasutta	58. Name and Form
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti.	“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, 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.


Seyyathāpi, bhikkhave, mahārukkho.	Suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.	And its roots going downwards and across all draw the sap upwards.
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.	Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti … pe ….	In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. …


Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.	There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived.
Nāmarūpanirodhā saḷāyatananirodho … pe …	When name and form cease, the six sense fields cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.


Seyyathāpi, bhikkhave, mahārukkho.	Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe …	Then a person comes along with a spade and basket. …
āyatiṃ anuppādadhammo.	In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.	In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, 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.”

59. Consciousness


59. Viññāṇasutta	59. Consciousness
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato viññāṇassa avakkanti hoti.	“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived.
Viññāṇapaccayā nāmarūpaṃ … pe …	Consciousness is a condition for name and form. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Seyyathāpi, bhikkhave, mahārukkho.	Suppose there was a great tree.
Tassa yāni ceva mūlāni … pe …	And its roots going downwards and across all draw the sap upwards. …
evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato viññāṇassa avakkanti hoti … pe ….	In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived. …


Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.	There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived.
Viññāṇanirodhā nāmarūpanirodho … pe …	When consciousness ceases, name and form cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.


Seyyathāpi, bhikkhave, mahārukkho.	Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe …	Then a person comes along with a spade and basket. …
āyatiṃ anuppādadhammo.	In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.	In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived.
Viññāṇassa nirodhā nāmarūpanirodho … pe …	When consciousness ceases, name and form cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”

60. Sources


60. Nidānasutta	60. Sources
Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.	At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir! It’s amazing,
Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.	in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”


“Mā hevaṃ, ānanda, mā hevaṃ, ānanda.	“Not so, Ānanda! Not so, Ānanda!
Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.	This dependent origination is deep and appears deep.
Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.	It is because of not understanding and not comprehending this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.


Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
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.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Seyyathāpi, ānanda, mahārukkho.	Suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.	And its roots going downwards and across all draw the sap upwards.
Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.	Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.	In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;	Craving is a condition for grasping.
upādānapaccayā bhavo … pe …	Grasping is a condition for continued existence. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.


Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;	When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho … pe …	When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.


Seyyathāpi, ānanda, mahārukkho.	Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.	Then a person comes along with a spade and basket.
So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.	They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems.
So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya.	Then they’d split the tree apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
Khaṇḍākhaṇḍikaṃ chinditvā phāleyya;
phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya.
Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.	In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;	When craving ceases, 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 hotī”ti.	That is how this entire mass of suffering ceases.”

SN 12 vagga 7. Mahāvagga

vagga 7. The Great Chapter


7. Mahāvagga	7. The Great Chapter

61. Uneducated


61. Assutavāsutta	61. Uneducated
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme …	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …
“assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi.	“Mendicants, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
Taṃ kissa hetu?	Why is that?
Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi.	This body made up of the four primary elements is seen to accumulate and disperse, to be taken up and laid to rest.
Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.	That’s why, when it comes to this body, an uneducated ordinary person might become disenchanted, dispassionate, and freed.


Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.	But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disenchanted, dispassionate, or freed.
Taṃ kissa hetu?	Why is that?
Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ:	Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it:
‘etaṃ mama, esohamasmi, eso me attā’ti.	‘This is mine, I am this, this is my self.’
Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.	That’s why, when it comes to this mind, an uneducated ordinary person is unable to become disenchanted, dispassionate, and freed.


Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ.	But an uneducated ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind.
Taṃ kissa hetu?	Why is that?
Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.	This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.


Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.	But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati;	It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another.
evameva kho, bhikkhave, yamidaṃ vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.	In the same way, that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.


Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti:	In this case, 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—	When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
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 hotī’ti.	That is how this entire mass of suffering ceases.’


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

62. Uneducated (2nd)


62. Dutiyaassutavāsutta	62. Uneducated (2nd)
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi.	“Mendicants, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
Taṃ kissa hetu?	Why is that?
Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi.	This body made up of the four primary elements is seen to increase and diminish, to be taken up and laid to rest.
Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.	That’s why, when it comes to this body, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.	But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disenchanted, dispassionate, or freed.
Taṃ kissa hetu?	Why is that?
Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ:	Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it:
‘etaṃ mama, esohamasmi, eso me attā’ti.	‘This is mine, I am this, this is my self.’
Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.	That’s why, when it comes to this mind, an uneducated ordinary person is unable to become disenchanted, dispassionate, and freed.


Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ.	But an uneducated ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind.
Taṃ kissa hetu?	Why is that?
Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.	This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.	But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.


Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti:	In this case, 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 nirujjhatī’ti.	When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhavedanā.	Pleasant feeling arises dependent on a contact to be experienced as pleasant.
Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati.	With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhavedanā.	Painful feeling arises dependent on a contact to be experienced as painful.
Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati.	With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.
Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhavedanā.	Neutral feeling arises dependent on a contact to be experienced as neutral.
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.	With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.


Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati;	When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhavedanā.	In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant.
Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati … pe …	With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
dukkhavedaniyaṃ phassaṃ paṭicca …	Painful feeling …
adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppajjati adukkhamasukhavedanā.	Neutral feeling arises dependent on a contact to be experienced as neutral.
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.	With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.


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

SN 12.63 A Child’s Flesh

full sutta SN 12.63 - 🔗🔊

63. Puttamaṃsasutta	63. A Child’s Flesh
Sāvatthiyaṃ …	At Sāvatthī.
“cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.	“Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?	What four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.	Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.	These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.
…	…

64. If There Is Desire


64. Atthirāgasutta	64. If There Is Desire
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.	“Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?	What four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.	Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.	These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.


Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.	If there is desire, relishing, and craving for solid food, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.	Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.	Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.	Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.	Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.	Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.


Phasse ce, bhikkhave, āhāre … pe …	If there is desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …	If there is desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.	If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.	Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.	Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.	Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.	Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.	Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.


Seyyathāpi, bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgaṃ;	Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts.
evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.	In the same way, if there is desire, relishing, and craving for solid food, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.	Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.	Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.	Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.	Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.	Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.


Phasse ce, bhikkhave, āhāre … pe …	If there is desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …	If there is desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.	If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.	Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.	Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.	Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.	Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.	Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.


Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ.	If there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow.
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti.	Where consciousness is not established and doesn’t grow, name and form are not conceived.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi.	Where name and form are not conceived, there is no growth of co-doings.
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti.	Where co-doings don’t grow, there is no rebirth into a new state of existence in the future.
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ.	Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future.
Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.	Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.


Phasse ce, bhikkhave, āhāre … pe …	If there is no desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …	If there is no desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ.	If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow.
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti.	Where consciousness is not established and doesn’t grow, name and form are not conceived.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi.	Where name and form are not conceived, there is no growth of co-doings.
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti.	Where co-doings don’t grow, there is no rebirth into a new state of existence in the future.
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ.	Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future.
Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.	Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.


Seyyathāpi, bhikkhave, kūṭāgāraṃ vā kūṭāgārasālaṃ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti?	Suppose there was a bungalow or a hall with a peaked roof, with windows on the northern, southern, or eastern side. When the sun rises and a ray of light enters through a window, where would it land?”
“Pacchimāyaṃ, bhante, bhittiyan”ti.	“On the western wall, sir.”
“Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā”ti?	“If there was no western wall, where would it land?”
“Pathaviyaṃ, bhante”ti.	“On the ground, sir.”
“Pathavī ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?	“If there was no ground, where would it land?”
“Āpasmiṃ, bhante”ti.	“In water, sir.”
“Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?	“If there was no water, where would it land?”
“Appatiṭṭhitā, bhante”ti.	“It wouldn’t land, sir.”
“Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā … pe ….	“In the same way, if there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow. …


Phasse ce, bhikkhave, āhāre …	If there is no desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …	If there is no desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ.	If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow.
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti.	Where consciousness is not established and doesn’t grow, name and form are not conceived.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi.	Where name and form are not conceived, there is no growth of co-doings.
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti.	Where co-doings don’t grow, there is no rebirth into a new state of existence in the future.
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ.	Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future.
Yattha natthi āyatiṃ jātijarāmaraṇaṃ asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmī”ti.	Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.”

65. The City


65. Nagarasutta	65. The City
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘kicchā vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.	‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa.	yet it doesn’t understand how to escape from this suffering, from old age and death.
Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti?	Oh, when will an escape be found from this suffering, from old age and death?’
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti?	‘When what exists is there old age and death? What is a condition for old age and death?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.	‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’


Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘kimhi nu kho sati jāti hoti … pe …	‘When what exists is there rebirth? …
bhavo hoti …	continued existence …
upādānaṃ hoti …	grasping …
taṇhā hoti …	craving …
vedanā hoti …	feeling …
phasso hoti …	contact …
saḷāyatanaṃ hoti …	the six sense fields …
nāmarūpaṃ hoti …	name and form …
kiṃpaccayā nāmarūpan’ti?	What is a condition for name and form?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, I comprehended with wisdom:
‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti.	‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti?	‘When what exists is there consciousness? What is a condition for consciousness?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, I comprehended with wisdom:
‘nāmarūpe kho sati viññāṇaṃ hoti, nāmarūpapaccayā viññāṇan’ti.	‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’


Tassa mayhaṃ, bhikkhave, etadahosi—	Then it occurred to me:
paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā na paraṃ gacchati.	This consciousness turns back from name and form, and doesn’t go beyond that.
Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṃ nāmarūpapaccayā viññāṇaṃ;	This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: name and form are conditions for consciousness.
viññāṇapaccayā nāmarūpaṃ;	Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ;	Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso … pe …	The six sense fields are conditions for contact. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.	‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.


Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘kimhi nu kho asati, jarāmaraṇaṃ na hoti;	‘When what doesn’t exist is there no old age and death?
kissa nirodhā jarāmaraṇanirodho’ti?	When what ceases do old age and death cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho asati, jarāmaraṇaṃ na hoti;	‘When rebirth doesn’t exist there is no old age and death.
jātinirodhā jarāmaraṇanirodho’ti.	When rebirth ceases old age and death cease.’
Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘kimhi nu kho asati jāti na hoti … pe …	‘When what doesn’t exist is there no rebirth …
bhavo na hoti …	continued existence …
upādānaṃ na hoti …	grasping …
taṇhā na hoti …	craving …
vedanā na hoti …	feeling …
phasso na hoti …	contact …
saḷāyatanaṃ na hoti …	six sense fields …
nāmarūpaṃ na hoti.	name and form?
Kissa nirodhā nāmarūpanirodho’ti?	When what ceases do name and form cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, I comprehended with wisdom:
‘viññāṇe kho asati, nāmarūpaṃ na hoti;	‘When consciousness doesn’t exist name and form don’t come to be.
viññāṇanirodhā nāmarūpanirodho’ti.	When consciousness ceases name and form cease.’


Tassa mayhaṃ, bhikkhave, etadahosi:	Then it occurred to me:
‘kimhi nu kho asati viññāṇaṃ na hoti;	‘When what doesn’t exist is there no consciousness?
kissa nirodhā viññāṇanirodho’ti?	When what ceases does consciousness cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, I comprehended with wisdom:
‘nāmarūpe kho asati, viññāṇaṃ na hoti;	‘When name and form don’t exist, there is no consciousness.
nāmarūpanirodhā viññāṇanirodho’ti.	When name and form cease, consciousness ceases.’


Tassa mayhaṃ, bhikkhave, etadahosi—	Then it occurred to me:
adhigato kho myāyaṃ maggo bodhāya yadidaṃ—	I have discovered the path to awakening. That is:
nāmarūpanirodhā viññāṇanirodho;	When name and form cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho;	When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho;	When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho … pe …	When the six sense fields cease, contact ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.	‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.


Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ.	Suppose a person was walking through a forest. They’d see an ancient path, an ancient road traveled by humans in the past.
So tamanugaccheyya.	Following it along,
Tamanugacchanto passeyya purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ.	they’d see an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments.
Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya:	Then that person would inform a king or their minister:
‘yagghe, bhante, jāneyyāsi—ahaṃ addasaṃ araññe pavane caramāno purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ tamanugacchiṃ.	‘Please sir, you should know this. While walking through a forest I saw an ancient path, an ancient road traveled by humans in the past.
Tamanugacchanto addasaṃ purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ.	Following it along I saw an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments.
Taṃ, bhante, nagaraṃ māpehī’ti.	Sir, you should rebuild that city!’
Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṃ nagaraṃ māpeyya.	Then that king or their minister would have that city rebuilt.
Tadassa nagaraṃ aparena samayena iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ vuddhivepullappattaṃ.	And after some time that city was successful and prosperous and full of people, attained to growth and expansion.
Evameva khvāhaṃ, bhikkhave, addasaṃ purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi sammāsambuddhehi anuyātaṃ.	In the same way, I saw an ancient path, an ancient road traveled by fully awakened Buddhas in the past.


Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto?	And what is that ancient path, the ancient road traveled by fully awakened Buddhas in the past?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It 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.
Ayaṃ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṃ;	This is that ancient path, the ancient road traveled by fully awakened Buddhas in the past.
tamanugacchanto jarāmaraṇaṃ abbhaññāsiṃ;	Following it along, I directly knew old age and death,
jarāmaraṇasamudayaṃ abbhaññāsiṃ;	their origin,
jarāmaraṇanirodhaṃ abbhaññāsiṃ;	their cessation,
jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.	and the practice that leads to their cessation.
Tamanugacchiṃ;
tamanugacchanto jātiṃ abbhaññāsiṃ … pe …	Following it along, I directly knew rebirth …
bhavaṃ abbhaññāsiṃ …	continued existence …
upādānaṃ abbhaññāsiṃ …	grasping …
taṇhaṃ abbhaññāsiṃ …	craving …
vedanaṃ abbhaññāsiṃ …	feeling …
phassaṃ abbhaññāsiṃ …	contact …
saḷāyatanaṃ abbhaññāsiṃ …	the six sense fields …
nāmarūpaṃ abbhaññāsiṃ …	name and form …
viññāṇaṃ abbhaññāsiṃ.	consciousness …
Tamanugacchiṃ;
tamanugacchanto saṅkhāre abbhaññāsiṃ;	Following it along, I directly knew co-doings,
saṅkhārasamudayaṃ abbhaññāsiṃ;	their origin,
saṅkhāranirodhaṃ abbhaññāsiṃ;	their cessation,
saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.	and the practice that leads to their cessation.
Tadabhiññāya ācikkhiṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	Having directly known this, I told the monks, nuns, laymen, and laywomen.
Tayidaṃ, bhikkhave, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan”ti.	And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.”

66. Self-examination


66. Sammasasutta	66. Self-examination
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.	At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the mendicants:
“bhikkhavo”ti.	“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“sammasatha no tumhe, bhikkhave, antaraṃ sammasan”ti.	“Mendicants, do you perform inner self-examination?”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the mendicants said to the Buddha:
“ahaṃ kho, bhante, sammasāmi antaraṃ sammasan”ti.	“Sir, I perform inner self-examination.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, sammasasi antaraṃ sammasan”ti?	“But mendicant, how do you perform inner self-examination?”
Atha kho so bhikkhu byākāsi.	Then that mendicant answered,
Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṃ ārādhesi.	but the Buddha was not happy with the answer.


Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When this was said, Venerable Ānanda said to the Buddha:
“etassa, bhagavā, kālo; etassa, sugata, kālo;	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā antaraṃ sammasaṃ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha speak of the inner self-examination. The mendicants will listen and remember it.”
“Tenahānanda, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, Ānanda, 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:


“Idha, bhikkhave, bhikkhu sammasamāno sammasati antaraṃ sammasaṃ:	“Take a mendicant who performs inner self-examination:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ.	‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
Idaṃ kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ, kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?	But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’
So sammasamāno evaṃ jānāti:	While examining they know:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ.	‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
Idaṃ kho dukkhaṃ upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ, upadhismiṃ sati jarāmaraṇaṃ hoti, upadhismiṃ asati jarāmaraṇaṃ na hotī’ti.	The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’
So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti.	They understand old age and death, their origin, their cessation, and the appropriate practice for their cessation.
Tathāpaṭipanno ca hoti anudhammacārī.	And they practice in line with that path.
Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.	This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death.


Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ:	They perform further inner self-examination:
‘upadhi panāyaṃ kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo, kismiṃ sati upadhi hoti, kismiṃ asati upadhi na hotī’ti?	‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’
So sammasamāno evaṃ jānāti:	While examining they know:
‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti.	‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’
So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti.	They understand attachments, their origin, their cessation, and the appropriate practice for their cessation.
Tathāpaṭipanno ca hoti anudhammacārī.	And they practice in line with that path.
Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.	This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of attachments.


Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ:	They perform further inner self-examination:
‘taṇhā panāyaṃ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti?	‘But where does that craving arise and where does it settle?’
So sammasamāno evaṃ jānāti—	While examining they know:
yaṃ kho loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	‘That craving arises and settles on whatever in the world seems nice and pleasant.
Kiñca loke piyarūpaṃ sātarūpaṃ?	And what in the world seems nice and pleasant?
Cakkhuṃ loke piyarūpaṃ, sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	The eye in the world seems nice and pleasant, and it is there that craving arises and settles.
Sotaṃ loke piyarūpaṃ sātarūpaṃ … pe …	The ear …
ghānaṃ loke piyarūpaṃ sātarūpaṃ …	nose …
jivhā loke piyarūpaṃ sātarūpaṃ …	tongue …
kāyo loke piyarūpaṃ sātarūpaṃ …	body …
mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.	mind in the world seems nice and pleasant, and it is there that craving arises and settles.’


Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato addakkhuṃ sukhato addakkhuṃ attato addakkhuṃ ārogyato addakkhuṃ khemato addakkhuṃ.	There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhesuṃ.	Their craving grew.
Ye taṇhaṃ vaḍḍhesuṃ te upadhiṃ vaḍḍhesuṃ.	As their craving grew, their attachments grew.
Ye upadhiṃ vaḍḍhesuṃ te dukkhaṃ vaḍḍhesuṃ.	As their attachments grew, their suffering grew.
Ye dukkhaṃ vaḍḍhesuṃ te na parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṃsu dukkhasmāti vadāmi.	And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.


Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti.	There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhissanti.	Their craving will grow.
Ye taṇhaṃ vaḍḍhissanti te upadhiṃ vaḍḍhissanti.	As their craving grows, their attachments will grow.
Ye upadhiṃ vaḍḍhissanti te dukkhaṃ vaḍḍhissanti.	As their attachments grow, their suffering will grow.
Ye dukkhaṃ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.	And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.


Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti.	There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhenti.	Their craving grows.
Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti.	As their craving grows, their attachments grow.
Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti.	As their attachments grow, their suffering grows.
Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.	And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.


Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno.	Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.
So ca kho visena saṃsaṭṭho.	But it was mixed with poison.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno;	‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.
so ca kho visena saṃsaṭṭho.	But it’s mixed with poison.
Sace ākaṅkhasi piva.	Drink it if you like.
Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti.	If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’
So taṃ āpānīyakaṃsaṃ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya.	He wouldn’t reject that beverage. Hastily, without thinking, he’d drink it,
So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	resulting in death or deadly pain.
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ … pe …	In the same way, there are ascetics and brahmins of the past …
anāgatamaddhānaṃ … pe …	future …
etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṃ vaḍḍhenti.	There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti.	As their craving grows, their attachments grow.
Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti.	As their attachments grow, their suffering grows.
Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.	And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.


Ye ca kho keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ,	There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahiṃsu.	They gave up craving.
Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu.	Giving up craving, they gave up attachments.
Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu.	Giving up attachments, they gave up suffering.
Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.	Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.


Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti,	There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahissanti.	They will give up craving.
Ye taṇhaṃ pajahissanti … pe …	Giving up craving …
parimuccissanti dukkhasmāti vadāmi.	they will be freed from suffering, I say.


Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,	There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahanti.	They give up craving.
Ye taṇhaṃ pajahanti te upadhiṃ pajahanti.	Giving up craving, they give up attachments.
Ye upadhiṃ pajahanti te dukkhaṃ pajahanti.	Giving up attachments, they give up suffering.
Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.	Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.


Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno.	Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.
So ca kho visena saṃsaṭṭho.	But it was mixed with poison.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṃsaṭṭho.	‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.
Sace ākaṅkhasi piva.	Drink it if you like.
Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti.	If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’
Atha kho, bhikkhave, tassa purisassa evamassa:	Then that man might think:
‘sakkā kho me ayaṃ surāpipāsitā pānīyena vā vinetuṃ dadhimaṇḍakena vā vinetuṃ bhaṭṭhaloṇikāya vā vinetuṃ loṇasovīrakena vā vinetuṃ, na tvevāhaṃ taṃ piveyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.	‘I could quench my thirst with water, whey, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’
So taṃ āpānīyakaṃsaṃ paṭisaṅkhā na piveyya, paṭinissajjeyya.	He’d reject that beverage. After reflection, he wouldn’t drink it,
So tatonidānaṃ na maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	and it wouldn’t result in death or deadly pain.
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ,	In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahiṃsu.	They gave up craving.
Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu.	Giving up craving, they gave up attachments.
Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu.	Giving up attachments, they gave up suffering.
Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.	Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.


Yepi hi keci, bhikkhave, anāgatamaddhānaṃ … pe …	There will be ascetics and brahmins in the future …
etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,	There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahanti.	They give up craving.
Ye taṇhaṃ pajahanti te upadhiṃ pajahanti.	Giving up craving, they give up attachments.
Ye upadhiṃ pajahanti te dukkhaṃ pajahanti.	Giving up attachments, they give up suffering.
Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti.	Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.”

67. Bundles of Reeds


67. Naḷakalāpīsutta	67. Bundles of Reeds
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.	At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“kiṃ nu kho, āvuso sāriputta, sayaṃkataṃ jarāmaraṇaṃ, paraṃkataṃ jarāmaraṇaṃ, sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, udāhu asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ jarāmaraṇan”ti?	“Well, Reverend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṃkataṃ jarāmaraṇaṃ, na paraṃkataṃ jarāmaraṇaṃ, na sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, nāpi asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ jarāmaraṇaṃ.	“No, Reverend Koṭṭhita, old age and death are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca jātipaccayā jarāmaraṇan”ti.	Rather, rebirth is a condition for old age and death.”


“Kiṃ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti?	“Well, Reverend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkatā jāti, na paraṅkatā jāti, na sayaṅkatā ca paraṅkatā ca jāti, nāpi asayaṅkārā aparaṅkārā adhiccasamuppannā jāti.	“No, Reverend Koṭṭhita, rebirth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca bhavapaccayā jātī”ti.	Rather, continued existence is a condition for rebirth.”


“Kiṃ nu kho, āvuso sāriputta, sayaṅkato bhavo … pe …	“Well, Reverend Sāriputta, is continued existence made by oneself? …” …
sayaṅkataṃ upādānaṃ …	“Is grasping made by oneself? …” …
sayaṅkatā taṇhā …	“Is craving made by oneself? …” …
sayaṅkatā vedanā …	“Is feeling made by oneself? …” …
sayaṅkato phasso …	“Is contact made by oneself? …” …
sayaṅkataṃ saḷāyatanaṃ …	“Are the six sense fields made by oneself? …” …
sayaṅkataṃ nāmarūpaṃ, paraṅkataṃ nāmarūpaṃ, sayaṅkatañca paraṅkatañca nāmarūpaṃ, udāhu asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ nāmarūpan”ti?	“Well, Reverend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkataṃ nāmarūpaṃ, na paraṅkataṃ nāmarūpaṃ, na sayaṅkatañca paraṅkatañca nāmarūpaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ, adhiccasamuppannaṃ nāmarūpaṃ.	“No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca viññāṇapaccayā nāmarūpan”ti.	Rather, consciousness is a condition for name and form.”


“Kiṃ nu kho, āvuso sāriputta, sayaṅkataṃ viññāṇaṃ, paraṅkataṃ viññāṇaṃ, sayaṅkatañca paraṅkatañca viññāṇaṃ, udāhu asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇan”ti?	“Well, Reverend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkataṃ viññāṇaṃ, na paraṅkataṃ viññāṇaṃ, na sayaṅkatañca paraṅkatañca viññāṇaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇaṃ.	“No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca nāmarūpapaccayā viññāṇan”ti.	Rather, name and form are conditions for consciousness.”


“Idāneva kho mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma:	“Just now I understood you to say:
‘na khvāvuso koṭṭhika, sayaṅkataṃ nāmarūpaṃ, na paraṅkataṃ nāmarūpaṃ, na sayaṅkatañca paraṅkatañca nāmarūpaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ nāmarūpaṃ.	‘No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca viññāṇapaccayā nāmarūpan’ti.	Rather, consciousness is a condition for name and form.’


Idāneva ca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma:	But I also understood you to say:
‘na khvāvuso koṭṭhika, sayaṅkataṃ viññāṇaṃ, na paraṅkataṃ viññāṇaṃ, na sayaṅkatañca paraṅkatañca viññāṇaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇaṃ.	‘No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca nāmarūpapaccayā viññāṇan’ti.	Rather, name and form are conditions for consciousness.’


Yathā kathaṃ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti?	How then should we see the meaning of this statement?”
“Tenahāvuso, upamaṃ te karissāmi.	“Well then, reverend, I shall give you a simile.
Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ jānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ.	Suppose there were two bundles of reeds leaning up against each other.
Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṃ;	In the same way, name and form are conditions for consciousness.
viññāṇapaccayā nāmarūpaṃ;	Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ;	Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso … pe …	The six sense fields are conditions for contact. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Tāsañce, āvuso, naḷakalāpīnaṃ ekaṃ ākaḍḍheyya, ekā papateyya;	If the first of those bundles of reeds were to be pulled away, the other would collapse.
aparañce ākaḍḍheyya, aparā papateyya.	And if the other were to be pulled away, the first would collapse.
Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho;	In the same way, when name and form cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho;	When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho;	When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho … pe …	When the six sense fields cease, contact ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”


“Acchariyaṃ, āvuso sāriputta;	“It’s incredible, Reverend Sāriputta, it’s amazing!
abbhutaṃ, āvuso sāriputta.
Yāvasubhāsitañcidaṃ āyasmatā sāriputtena.	How well spoken this was by Venerable Sāriputta!
Idañca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ imehi chattiṃsāya vatthūhi anumodāma:	And we can express our agreement with Venerable Sāriputta’s statement on these thirty-six grounds.


‘Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃvacanāya.	If a mendicant teaches Dhamma for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘mendicant who speaks on Dhamma’.
Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃvacanāya.	If they practice for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘mendicant who practices in line with the teaching’.
Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃvacanāya.	If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘mendicant who has attained nirvana in this very life’.
Jātiyā ce …	If a mendicant teaches Dhamma for disenchantment regarding rebirth …
bhavassa ce …	continued existence …
upādānassa ce …	grasping …
taṇhāya ce …	craving …
vedanāya ce …	feeling …
phassassa ce …	contact …
saḷāyatanassa ce …	the six sense fields …
nāmarūpassa ce …	name and form …
viññāṇassa ce …	consciousness …
saṅkhārānañce …	co-doings …
avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃvacanāya.	If a mendicant teaches Dhamma for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who speaks on Dhamma’.
Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃvacanāya.	If they practice for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who practices in line with the teaching’.
Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃvacanāyā’”ti.	If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who has attained nirvana in this very life’.”

68. At Kosambī


68. Kosambisutta	68. At Kosambī
Ekaṃ samayaṃ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṃ viharanti ghositārāme.	At one time the venerables Musīla, Saviṭṭha, Nārada, and Ānanda were staying near Kosambī in Ghosita’s monastery.
Atha kho āyasmā paviṭṭho āyasmantaṃ musilaṃ etadavoca:	Then Venerable Saviṭṭha said to Venerable Musila:
“aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:	“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘jātipaccayā jarāmaraṇan’”ti?	rebirth is a condition for old age and death?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:	“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘jātipaccayā jarāmaraṇan’”ti.	rebirth is a condition for old age and death.”


“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:	“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavapaccayā jātīti … pe …	continued existence is a condition for rebirth …
upādānapaccayā bhavoti …	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 viññāṇanti …	co-doings are a condition for consciousness …
avijjāpaccayā saṅkhārā’”ti?	ignorance is a condition for co-doings?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:	“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘avijjāpaccayā saṅkhārā’”ti.	ignorance is a condition for co-doings.”


“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:	“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘jātinirodhā jarāmaraṇanirodho’”ti?	when rebirth ceases, old age and death cease?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:	“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘jātinirodhā jarāmaraṇanirodho’”ti.	when rebirth ceases, old age and death cease.”


“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:	“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavanirodhā jātinirodhoti … pe …	when continued existence ceases, rebirth ceases …
upādānanirodhā bhavanirodhoti …	when grasping ceases, continued existence ceases …
taṇhānirodhā upādānanirodhoti …	when craving ceases, grasping ceases …
vedanānirodhā taṇhānirodhoti …	when feeling ceases, craving ceases …
phassanirodhā vedanānirodhoti …	when contact ceases, feeling ceases …
saḷāyatananirodhā phassanirodhoti …	when the six sense fields cease, contact ceases …
nāmarūpanirodhā saḷāyatananirodhoti …	when name and form cease, the six sense fields cease …
viññāṇanirodhā nāmarūpanirodhoti …	when consciousness ceases name and form cease …
saṅkhāranirodhā viññāṇanirodhoti …	when co-doings cease consciousness ceases …
avijjānirodhā saṅkhāranirodho’”ti?	when ignorance ceases, co-doings cease?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:	“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘avijjānirodhā saṅkhāranirodho’”ti.	when ignorance ceases, co-doings cease.”


“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:	“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavanirodho nibbānan’”ti?	the cessation of continued existence is nirvana?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:	“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘bhavanirodho nibbānan’”ti.	the cessation of continued existence is nirvana.”


“Tenahāyasmā musilo arahaṃ khīṇāsavo”ti?	“Then Venerable Musila is a perfected one, with defilements ended.”
Evaṃ vutte, āyasmā musilo tuṇhī ahosi.	When he said this, Musila kept silent.


Atha kho āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavoca:	Then Venerable Nārada said to Venerable Saviṭṭha:
“sādhāvuso paviṭṭha, ahaṃ etaṃ pañhaṃ labheyyaṃ.	“Reverend Saviṭṭha, please let me answer these questions.
Maṃ etaṃ pañhaṃ puccha.	Ask me
Ahaṃ te etaṃ pañhaṃ byākarissāmī”ti.	and I will answer them for you.”
“Labhatāyasmā nārado etaṃ pañhaṃ.	“By all means, Venerable Nārada, try these questions.
Pucchāmahaṃ āyasmantaṃ nāradaṃ etaṃ pañhaṃ.	I’ll ask you
Byākarotu ca me āyasmā nārado etaṃ pañhaṃ.	and you can answer them for me.”


Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ:	(Saviṭṭha repeats exactly the same series of questions, and Nārada answers just as Musila did.)
‘jātipaccayā jarāmaraṇan’”ti?
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
‘jātipaccayā jarāmaraṇan’”ti.





“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ:	“Reverend Nārada, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavanirodho nibbānan’”ti?	the cessation of continued existence is nirvana?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:	“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘bhavanirodho nibbānan’”ti.	the cessation of continued existence is nirvana.”


“Tenahāyasmā nārado arahaṃ khīṇāsavo”ti?	“Then Venerable Nārada is a perfected one, with defilements ended.”
“‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo.	“I have truly seen clearly with right wisdom that the cessation of continued existence is nirvana. Yet I am not a perfected one.
Seyyathāpi, āvuso, kantāramagge udapāno, tatra nevassa rajju na udakavārako.	Suppose there was a well on a desert road that had neither rope nor bucket.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṃ udapānaṃ olokeyya.	Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
Tassa ‘udakan’ti hi kho ñāṇaṃ assa, na ca kāyena phusitvā vihareyya.	They’d know that there was water, but they couldn’t physically touch it.
Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo”ti.	In the same way, I have truly seen clearly with right wisdom that the cessation of continued existence is nirvana. Yet I am not a perfected one.”


Evaṃ vutte, āyasmā ānando āyasmantaṃ paviṭṭhaṃ etadavoca:	When he said this, Venerable Ānanda said to Venerable Saviṭṭha:
“evaṃvādī tvaṃ, āvuso paviṭṭha, āyasmantaṃ nāradaṃ kiṃ vadesī”ti?	“Reverend Saviṭṭha, what do you have to say to Venerable Nārada when he speaks like this?”
“Evaṃvādāhaṃ, āvuso ānanda, āyasmantaṃ nāradaṃ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti.	“Reverend Ānanda, I have nothing to say to Venerable Nārada when he speaks like this, except what is good and wholesome.”

69. Surge


69. Upayantisutta	69. Surge
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho … pe …
“mahāsamuddo, bhikkhave, upayanto mahānadiyo upayāpeti, mahānadiyo upayantiyo kunnadiyo upayāpenti, kunnadiyo upayantiyo mahāsobbhe upayāpenti, mahāsobbhā upayantā kusobbhe upayāpenti.	“Mendicants, when the ocean surges it makes the rivers surge. When the rivers surge they make the streams surge. When the streams surge they make the lakes surge. When the lakes surge they make the ponds surge.
Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṃ upayāpenti, viññāṇaṃ upayantaṃ nāmarūpaṃ upayāpeti, nāmarūpaṃ upayantaṃ saḷāyatanaṃ upayāpeti, saḷāyatanaṃ upayantaṃ phassaṃ upayāpeti, phasso upayanto vedanaṃ upayāpeti, vedanā upayantī taṇhaṃ upayāpeti, taṇhā upayantī upādānaṃ upayāpeti, upādānaṃ upayantaṃ bhavaṃ upayāpeti, bhavo upayanto jātiṃ upayāpeti, jāti upayantī jarāmaraṇaṃ upayāpeti.	In the same way, when ignorance surges it makes co-doings surge. When co-doings surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge.


Mahāsamuddo, bhikkhave, apayanto mahānadiyo apayāpeti, mahānadiyo apayantiyo kunnadiyo apayāpenti, kunnadiyo apayantiyo mahāsobbhe apayāpenti, mahāsobbhā apayantā kusobbhe apayāpenti.	When the ocean recedes it makes the rivers recede. When the rivers recede they make the streams recede. When the streams recede they make the lakes recede. When the lakes recede they make the ponds recede.
Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṃ apayāpenti, viññāṇaṃ apayantaṃ nāmarūpaṃ apayāpeti, nāmarūpaṃ apayantaṃ saḷāyatanaṃ apayāpeti, saḷāyatanaṃ apayantaṃ phassaṃ apayāpeti, phasso apayanto vedanaṃ apayāpeti, vedanā apayantī taṇhaṃ apayāpeti, taṇhā apayantī upādānaṃ apayāpeti, upādānaṃ apayantaṃ bhavaṃ apayāpeti, bhavo apayanto jātiṃ apayāpeti, jāti apayantī jarāmaraṇaṃ apayāpetī”ti.	In the same way, when ignorance recedes it makes co-doings recede. When co-doings recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.”

70. The Wanderer Susīma


70. Susimaparibbājakasutta	70. The Wanderer Susīma
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, alms-food, lodgings, and medicines and supplies for the sick.
Bhikkhusaṃghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	And the mendicant Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, alms-food, lodgings, and medicines and supplies for the sick.
Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	But the wanderers who followed other paths were not honored, respected, esteemed, revered, and venerated. And they didn’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.


Tena kho pana samayena susimo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ.	Now at that time the wanderer Susīma was residing at Rājagaha together with a large community of wanderers.
Atha kho susimassa paribbājakassa parisā susimaṃ paribbājakaṃ etadavocuṃ:	Then his community said to Susīma:
“ehi tvaṃ, āvuso susima, samaṇe gotame brahmacariyaṃ cara.	“Reverend Susīma, please live the spiritual life with the ascetic Gotama.
Tvaṃ dhammaṃ pariyāpuṇitvā amhe vāceyyāsi.	Memorize that teaching and have us recite it with you.
Taṃ mayaṃ dhammaṃ pariyāpuṇitvā gihīnaṃ bhāsissāma.	When we’ve memorized it we’ll recite it to the laity.
Evaṃ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.	In this way we too will be honored, respected, esteemed, revered, and venerated. And we’ll receive robes, alms-food, lodgings, and medicines and supplies for the sick.”
“Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	“Yes, reverends,” replied Susīma. Then he went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho susimo paribbājako āyasmantaṃ ānandaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti.	“Reverend Ānanda, I wish to live the spiritual life in this teaching and training.”


Atha kho āyasmā ānando susimaṃ paribbājakaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda took Susīma to the Buddha, bowed, sat down to one side, and said to the Buddha:
“ayaṃ, bhante, susimo paribbājako evamāha:	“Sir, this wanderer Susīma says that
‘icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun’”ti.	he wishes to live the spiritual life in this teaching and training.”
“Tenahānanda, susimaṃ pabbājethā”ti.	“Well then, Ānanda, give Susīma the going forth.”
Alattha kho susimo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the wanderer Susīma received the going forth, the ordination in the Buddha’s presence.


Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:	Now at that time several mendicants had declared their enlightenment in the Buddha’s presence:
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā”ti.	“We 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.’”
Assosi kho āyasmā susimo:	Venerable Susīma heard about this.
“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti.
Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi.	He went up to those mendicants, and exchanged greetings with them.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā susimo te bhikkhū etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to those mendicants:
“saccaṃ kirāyasmantehi bhagavato santike aññā byākatā:	“Is it really true that the venerables have declared enlightenment in the Buddha’s presence?”
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti?
“Evamāvuso”ti.	“Yes, reverend.”


“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ iddhividhaṃ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṃ vattethā”ti?	“But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the Brahmā realm?”
“No hetaṃ, āvuso”.	“No, reverend.”


“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti?	“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?”
“No hetaṃ, āvuso”.	“No, reverend.”


“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānātha—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānātha; vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānātha; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānātha; vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānātha; samohaṃ vā cittaṃ samohaṃ cittanti pajānātha; vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānātha; saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajānātha; vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānātha; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānātha; amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānātha; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānātha; anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānātha; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānātha; asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānātha; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānātha; avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāthā”ti?	“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? Do you understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’? Do you understand mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’? Do you understand mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’? Do you understand contracted mind as ‘contracted mind’, and scattered mind as ‘scattered mind’? Do you understand expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’? Do you understand mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’? Do you understand mind undistractify-&-lucidifyd in samādhi as ‘mind undistractify-&-lucidifyd in samādhi’, and mind not undistractify-&-lucidifyd in samādhi as ‘mind not undistractify-&-lucidifyd in samādhi’? Do you understand freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’?”
“No hetaṃ, āvuso”.	“No, reverend.”


“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ pubbenivāsaṃ anussaratha, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarathā”ti?	“Well, knowing and seeing thus, do you recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving? Do you remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Do you recollect your many kinds of past lives, with features and details?”
“No hetaṃ, āvuso”.	“No, reverend.”


“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti?	“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds? ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings are reborn according to their deeds?”
“No hetaṃ, āvuso”.	“No, reverend.”


“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti?	“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
“No hetaṃ, āvuso”.	“No, reverend.”


“Ettha dāni āyasmanto idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti; idaṃ no, āvuso, kathan”ti?	“Well now, venerables, how could there be such a declaration when these things are not attained?”
“Paññāvimuttā kho mayaṃ, āvuso susimā”ti.	“Reverend Susīma, we are freed by wisdom.”


“Na khvāhaṃ imassa āyasmantānaṃ saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi.	“I don’t understand the detailed meaning of what you have said in brief.
Sādhu me āyasmanto tathā bhāsantu yathāhaṃ imassa āyasmantānaṃ saṅkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti.	Please teach me this matter so I can understand the detailed meaning.”
“Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsi atha kho paññāvimuttā mayan”ti.	“Reverend Susīma, whether you understand or not, we are freed by wisdom.”


Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then Susīma went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and informed the Buddha of all he had discussed with those mendicants.
“Pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇan”ti.	“Susīma, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of nirvana.”


“Na khvāhaṃ, bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi.	“Sir, I don’t understand the detailed meaning of what you have said in brief.
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti.	Please teach me this matter so I can understand the detailed meaning.”
“Ājāneyyāsi vā tvaṃ, susima, na vā tvaṃ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇaṃ.	“Reverend Susīma, whether you understand or not, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of nirvana.


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


“Tasmātiha, susima, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	“So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	You should truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci saññā … pe …	You should truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	You should truly see any kind of co-doings at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all co-doings—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’


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


‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti?	Susīma, do you see that rebirth is a condition for old age and death?”
“Evaṃ, bhante”.	“Yes, sir.”
“‘Bhavapaccayā jātī’ti, susima, passasī”ti?	“Do you see that continued existence is a condition for rebirth?”
“Evaṃ, bhante”.	“Yes, sir.”
“‘Upādānapaccayā bhavo’ti, susima, passasī”ti?	“Do you see that grasping is a condition for continued existence?”
“Evaṃ, bhante”.	“Yes, sir.”
“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?	“Do you see that craving is a condition for grasping?”
“Evaṃ, bhante”.	“Yes, sir.”
“Vedanāpaccayā taṇhāti …	“Do you see that 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 viññāṇanti …	co-doings are a condition for consciousness …
avijjāpaccayā saṅkhārāti, susima, passasī”ti?	ignorance is a condition for co-doings?”
“Evaṃ, bhante”.	“Yes, sir.”


“‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti?	“Do you see that when rebirth ceases old age and death cease?”
“Evaṃ, bhante”.	“Yes, sir.”
“‘Bhavanirodhā jātinirodho’ti susima, passasī”ti?	“Do you see that when continued existence ceases rebirth ceases?”
“Evaṃ, bhante”.	“Yes, sir.”
“Upādānanirodhā bhavanirodhoti …	“Do you see that when grasping ceases continued existence ceases …
taṇhānirodhā upādānanirodhoti …	when craving ceases, grasping ceases …
vedanānirodhā taṇhānirodhoti …	when feeling ceases, craving ceases …
phassanirodhā vedanānirodhoti …	when contact ceases, feeling ceases …
saḷāyatananirodhā phassanirodhoti …	when the six sense fields cease, contact ceases …
nāmarūpanirodhā saḷāyatananirodhoti …	when name and form cease, the six sense fields cease …
viññāṇanirodhā nāmarūpanirodhoti …	when consciousness ceases name and form cease …
saṅkhāranirodhā viññāṇanirodhoti …	when co-doings cease consciousness ceases …
avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti?	when ignorance ceases co-doings cease?”
“Evaṃ, bhante”.	“Yes, sir.”


“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ iddhividhaṃ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṃ vattesī”ti?	“But knowing and seeing thus, do you wield the many kinds of psychic power? …”
“No hetaṃ, bhante”.	“No, sir.”


“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti?	“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?”
“No hetaṃ, bhante”.	“No, sir.”


“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāsi—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāsi … pe … vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāsī”ti?	“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? …”
“No hetaṃ, bhante”.	“No, sir.”


“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ pubbenivāsaṃ anussarasi, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarasī”ti?	“Well, knowing and seeing thus, do you recollect many kinds of past lives, with features and details?”
“No hetaṃ, bhante”.	“No, sir.”


“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne … pe … yathākammūpage satte pajānāsī”ti?	“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … according to their deeds?”
“No hetaṃ, bhante”.	“No, sir.”


“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti?	“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
“No hetaṃ, bhante”.	“No, sir.”


“Ettha dāni, susima, idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti, idaṃ no, susima, kathan”ti?	“Well now, Susīma, how could there be such a declaration when these things are not attained?”


Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca:	Then Venerable Susīma bowed with his head at the Buddha’s feet and said:
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yvāhaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito.	“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to go forth as a thief in such a well-explained teaching and training.
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”


“Taggha tvaṃ, susima, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo tvaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito.	“Indeed, Susīma, you made a mistake. It was foolish, stupid, and unskillful of you to go forth as a thief in such a well-explained teaching and training.
Seyyathāpi, susima, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ:	Suppose they were to arrest a bandit, a criminal and present him to the king, saying:
‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti.	‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’
Tamenaṃ rājā evaṃ vadeyya:	The king would say:
‘gacchatha, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindathā’ti.	‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and from square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’
Tamenaṃ rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindeyyuṃ.	The king’s men would do as they were told.
Taṃ kiṃ maññasi, susima,	What do you think, Susīma?
api nu so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti?	Wouldn’t that man experience pain and distress because of that?”
“Evaṃ, bhante”.	“Yes, sir.”


“Yaṃ kho so, susima, puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha.	“Although that man would experience pain and distress because of that,
Yā evaṃ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṃ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṃvattati.	going forth as a thief in such a well-explained teaching and training has a more painful and bitter result. And it even leads to the underworld.
Yato ca kho tvaṃ, susima, accayaṃ accayato disvā yathādhammaṃ paṭikarosi taṃ te mayaṃ paṭiggaṇhāma.	But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhi hesā, susima, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiñca saṃvaraṃ āpajjatī”ti.	For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”


71. Jarāmaraṇasutta	71. Old Age and Death
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā … pe …
“ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti,	“Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.


Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti … pe … paṭipadaṃ pajānanti,	There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.	I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
(Suttanto eko.)





72–81. Jātisuttādidasaka	72–81. A Set of Ten on Rebirth, Etc.
“Sāvatthiyaṃ viharati.	At Sāvatthī.
Jātiṃ nappajānanti … pe ….	“… they don’t understand rebirth …


“Bhavaṃ nappajānanti … pe ….	continued existence …


“Upādānaṃ nappajānanti … pe ….	grasping …


“Taṇhaṃ nappajānanti … pe ….	craving …


“Vedanaṃ nappajānanti … pe ….	feeling …


“Phassaṃ nappajānanti … pe ….	contact …


“Saḷāyatanaṃ nappajānanti … pe ….	the six sense fields …


“Nāmarūpaṃ nappajānanti … pe ….	name and form …


“Viññāṇaṃ nappajānanti … pe ….	consciousness …


“Saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti … pe …	co-doings …
pajānanti … pe …	… they understand …”
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.


82. Satthusutta	82. The Teacher
Sāvatthiyaṃ viharati.	At Sāvatthī.
“Jarāmaraṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya satthā pariyesitabbo;	“Mendicants, one who does not truly know or see old age and death should seek the Teacher so as to truly know old age and death.
jarāmaraṇasamudayaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo;	One who does not truly know or see the origin of old age and death should seek the Teacher so as to truly know the origin of old age and death.
jarāmaraṇanirodhaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo;	One who does not truly know or see the cessation of old age and death should seek the Teacher so as to truly know the cessation of old age and death.
jarāmaraṇanirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo”ti.	One who does not truly know or see the practice that leads to the cessation of old age and death should seek the Teacher so as to truly know the practice that leads to the cessation of old age and death.”
(Suttanto eko.) (82:353)



(Sabbesaṃ peyyālo evaṃ vitthāretabbo.)	(All the abbreviated texts should be expanded in full.)




Saṃyutta Nikāya 12	Linked Discourses 12


9. Antarapeyyāla	9. Incorporated Abbreviation Series


83–92. Dutiyasatthusuttādidasaka	83–92. The Teacher (2nd)
“Jātiṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (83:354)	“Mendicants, one who does not truly know or see rebirth …


“Bhavaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (84:355)	continued existence …


“Upādānaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (85:356)	grasping …


“Taṇhaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (86:357)	craving …


“Vedanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (87:358)	feeling …


“Phassaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (88:359)	contact …


“Saḷāyatanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (89:360)	the six sense fields …


“Nāmarūpaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (90:361)	name and form …


“Viññāṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (91:362)	consciousness …


“Saṅkhāre, bhikkhave, ajānatā apassatā yathābhūtaṃ saṅkhāresu yathābhūtaṃ ñāṇāya satthā pariyesitabbo;	co-doings …”
saṅkhārasamudayaṃ ajānatā apassatā yathābhūtaṃ saṅkhārasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
saṅkhāranirodhaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
saṅkhāranirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo”ti. (92:363)



(Sabbesaṃ catusaccikaṃ kātabbaṃ.)	(All should be treated according to the four truths.)

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 12 vagga 6...end

SN 12

SN 12 vagga 6. Dukkhavagga

vagga 6. Suffering

51. A Full Inquiry

52. Grasping

53. Fetters

54. Fetters (2nd)

55. A Great Tree

56. A Great Tree (2nd)

57. A Sapling

58. Name and Form

59. Consciousness

60. Sources

SN 12 vagga 7. Mahāvagga

vagga 7. The Great Chapter

61. Uneducated

62. Uneducated (2nd)

SN 12.63 A Child’s Flesh

64. If There Is Desire

65. The City

66. Self-examination

67. Bundles of Reeds

68. At Kosambī

69. Surge

70. The Wanderer Susīma

SN 12 vagga 8. Samaṇabrāhmaṇavagga

vagga 8. Ascetics and Brahmins

71. Old Age and Death

SN 12 vagga 9. Antarapeyyāla

vagga 9. Incorporated Abbreviation Series

82. The Teacher

9. Incorporated Abbreviation Series

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