4👑☸SN 22 vagga 6

vagga 6. Upayavagga

	(derived from B. Sujato 2018/12)

Saṃyutta Nikāya 22	Linked Discourses 22

vagga 6. Involvement


6. Upayavagga	6. Involvement

53. Involvement


53. Upayasutta	53. Involvement
Sāvatthinidānaṃ.	At Sāvatthī.
“Upayo, bhikkhave, avimutto, anupayo vimutto.	“monks, if you’re involved, you’re not free. If you’re not involved, you’re free.
Rūpupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā … pe …	Or consciousness would remain involved with feeling …
saññupayaṃ vā … pe …	Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	Or as long as consciousness remains, it would remain involved with co-doings, supported by co-doings, grounded on co-doings. And with a sprinkle of relishing, it would grow, increase, and mature.


Yo, bhikkhave, evaṃ vadeyya:	monks, suppose you say:
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.	‘Apart from form, feeling, perception, and co-doings, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.


Rūpadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.	If a monk has given up greed for the form element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce, bhikkhave …	If a monk has given up greed for the feeling element …
saññādhātuyā ce, bhikkhave …	perception element …
saṅkhāradhātuyā ce, bhikkhave …	co-doings element …
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.	consciousness element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.	Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

54. A Seed


54. Bījasutta	54. A Seed
Sāvatthinidānaṃ.	At Sāvatthī.
“Pañcimāni, bhikkhave, bījajātāni.	“monks, there are five kinds of plants propagated from seeds.
Katamāni pañca?	What five?
Mūlabījaṃ, khandhabījaṃ, aggabījaṃ, phalubījaṃ, bījabījaññeva pañcamaṃ.	Plants propagated from roots, stems, cuttings, or joints; and those from regular seeds are the fifth.
Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni sukhasayitāni, pathavī ca nāssa, āpo ca nāssa;	Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there’s no soil or water.
api numāni, bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?	Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”
“No hetaṃ, bhante”.	“No, sir.”
“Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni … pe … sukhasayitāni, pathavī ca assa, āpo ca assa;	“Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is soil and water.
api numāni, bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?	Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”
“Evaṃ, bhante”.	“Yes, sir.”
“Seyyathāpi, bhikkhave, pathavīdhātu, evaṃ catasso viññāṇaṭṭhitiyo daṭṭhabbā.	“The four grounds of consciousness should be seen as like the earth element.
Seyyathāpi, bhikkhave, āpodhātu, evaṃ nandirāgo daṭṭhabbo.	Relishing and greed should be seen as like the water element.
Seyyathāpi, bhikkhave, pañca bījajātāni, evaṃ viññāṇaṃ sāhāraṃ daṭṭhabbaṃ.	Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds.


Rūpupayaṃ, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	As long as consciousness remains, it would remain involved with form, supported by form, grounded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya … pe …	Or consciousness would remain involved with feeling …
saññupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya … pe …	Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	Or as long as consciousness remains, it would remain involved with co-doings, supported by co-doings, grounded on co-doings. And with a sprinkle of relishing, it would grow, increase, and mature.


Yo, bhikkhave, evaṃ vadeyya:	monks, suppose you say:
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.	‘Apart from form, feeling, perception, and co-doings, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.


Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti.	If a monk has given up greed for the form element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce …	If a monk has given up greed for the feeling element …
saññādhātuyā ce …	perception element …
saṅkhāradhātuyā ce …	co-doings element …
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.	consciousness element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.	Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti … pe … nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended … there is no return to any state of existence.’”

55. An Inspired Saying


55. Udānasutta	55. An Inspired Saying
Sāvatthinidānaṃ.	At Sāvatthī.
Tatra kho bhagavā udānaṃ udānesi:	There the Buddha spoke these words of inspiration:
“‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—	“‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.	A monk who makes such a resolution can cut off the five lower fetters.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“yathā kathaṃ pana, bhante, ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—	“But sir, how
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti?	can a monk who makes such a resolution cut off the five lower fetters?”


“Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī … pe …	“monk, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.
sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
Vedanaṃ …	They regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.


So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ nappajānāti,	They don’t truly understand form—which is impermanent—as impermanent.
aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti,	They don’t truly understand feeling …
aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti,	perception …
anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti,	co-doings …
aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is impermanent—as impermanent.


Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ nappajānāti,	They don’t truly understand form—which is suffering—as suffering.
dukkhaṃ vedanaṃ …	They don’t truly understand feeling …
dukkhaṃ saññaṃ …	perception …
dukkhe saṅkhāre …	co-doings …
dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is suffering—as suffering.


Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ nappajānāti,	They don’t truly understand form—which is not-self—as not-self.
anattaṃ vedanaṃ ‘anattā vedanā’ti yathābhūtaṃ nappajānāti,	They don’t truly understand feeling …
anattaṃ saññaṃ ‘anattā saññā’ti yathābhūtaṃ nappajānāti,	perception …
anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṃ nappajānāti,	co-doings …
anattaṃ viññāṇaṃ ‘anattā viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is not-self—as not-self.


Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ nappajānāti,	They don’t truly understand form—which is conditioned—as conditioned.
saṅkhataṃ vedanaṃ …	They don’t truly understand feeling …
saṅkhataṃ saññaṃ …	perception …
saṅkhate saṅkhāre …	co-doings …
saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ nappajānāti.	consciousness—which is conditioned—as conditioned.
Rūpaṃ vibhavissatīti yathābhūtaṃ nappajānāti.	They don’t truly understand that form will disappear.
Vedanā vibhavissati …	They don’t truly understand that feeling …
saññā vibhavissati …	perception …
saṅkhārā vibhavissanti …	co-doings …
viññāṇaṃ vibhavissatīti yathābhūtaṃ nappajānāti.	consciousness will disappear.


Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	But an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.
na rūpaṃ attato samanupassati … pe …	They don’t regard form as self …
na vedanaṃ …	They don’t regard feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-doings …
na viññāṇaṃ attato samanupassati.	consciousness as self.


So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ pajānāti.	They truly understand form—which is impermanent—as impermanent.
Aniccaṃ vedanaṃ …	They truly understand feeling …
aniccaṃ saññaṃ …	perception …
anicce saṅkhāre …	co-doings …
aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ pajānāti.	consciousness—which is impermanent—as impermanent.
Dukkhaṃ rūpaṃ … pe … dukkhaṃ viññāṇaṃ …	They truly understand form … feeling … perception … co-doings … consciousness—which is suffering—as suffering.
anattaṃ rūpaṃ … pe … anattaṃ viññāṇaṃ …	They truly understand form … feeling … perception … co-doings … consciousness—which is not-self—as not-self.
saṅkhataṃ rūpaṃ … pe … saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ pajānāti.	They truly understand form … feeling … perception … co-doings … consciousness—which is conditioned—as conditioned.
Rūpaṃ vibhavissatīti yathābhūtaṃ pajānāti.	They truly understand that form will disappear.
Vedanā …	They truly understand that feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ vibhavissatīti yathābhūtaṃ pajānāti.	consciousness will disappear.


So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṃ vibhavā, viññāṇassa vibhavā, evaṃ kho, bhikkhu,	It’s because of the disappearance of form, feeling, perception, co-doings, and consciousness that a monk who makes such a resolution—
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—	‘It might not be, and it might not be mine. It will not be, and it will not be mine’—
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.	can cut off the five lower fetters.”
“Evaṃ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.	“Sir, a monk who makes such a resolution can cut off the five lower fetters.


“Kathaṃ pana, bhante, jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti?	But how are they to know and see in order to end the defilements in the present life?”
“Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṃ āpajjati.	“monk, an uneducated ordinary person worries about things that aren’t a worry.
Tāso heso bhikkhu assutavato puthujjanassa:	For an uneducated ordinary person worries:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.	‘It might not be, and it might not be mine. It will not be, and it will not be mine.’


Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṃ āpajjati.	An educated noble disciple doesn’t worry about things that aren’t a worry.
Na heso, bhikkhu, tāso sutavato ariyasāvakassa:	For an educated noble disciple doesn’t worry:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.	‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Rūpupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā, bhikkhu …	Or consciousness would remain involved with feeling …
saññupayaṃ vā, bhikkhu …	Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	Or consciousness would remain involved with co-doings, supported by co-doings, grounded on co-doings. And with a sprinkle of relishing, it would grow, increase, and mature.


Yo, bhikkhu, evaṃ vadeyya:	monks, suppose you say:
‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.	‘Apart from form, feeling, perception, and co-doings, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.


Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	If a monk has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce, bhikkhu, bhikkhuno …	If a monk has given up greed for the feeling element …
saññādhātuyā ce, bhikkhu, bhikkhuno …	perception element …
saṅkhāradhātuyā ce, bhikkhu, bhikkhuno …	co-doings element …
viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.	consciousness element, the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.	Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti … pe … nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended … there is no return to any state of existence.’”
Evaṃ kho, bhikkhu, jānato evaṃ passato anantarā āsavānaṃ khayo hotī”ti.	The ending of the defilements is for one who knows and sees this.”

56. Perspectives


56. Upādānaparipavattasutta	56. Perspectives
Sāvatthinidānaṃ.	At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.	“monks, there are these five grasping aggregates.
Katame pañca?	What five?
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	The grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Yāvakīvañcāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.	As long as I didn’t truly understand these five grasping aggregates from four perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke … pe …	But when I did truly understand these five grasping aggregates from four perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.


Kathañca catuparivaṭṭaṃ?	And how are there four perspectives?
Rūpaṃ abbhaññāsiṃ, rūpasamudayaṃ abbhaññāsiṃ, rūpanirodhaṃ abbhaññāsiṃ, rūpanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ;	I directly knew form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ …	I directly knew feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ abbhaññāsiṃ, viññāṇasamudayaṃ abbhaññāsiṃ, viññāṇanirodhaṃ abbhaññāsiṃ, viññāṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.	consciousness, its origin, its cessation, and the practice that leads to its cessation.


Katamañca, bhikkhave, rūpaṃ?	And what is form?
Cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ.	The four primary elements, and form derived from the four primary elements.
Idaṃ vuccati, bhikkhave, rūpaṃ.	This is called form.
Āhārasamudayā rūpasamudayo;	Form originates from food.
āhāranirodhā rūpanirodho.	When food ceases, form ceases.
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of form 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.


Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disenchantment, dispassion, and cessation regarding form: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.	Those who practice well have a firm footing in this teaching and training.


Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya … pe … evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā.	Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disenchantment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.
Ye suvimuttā te kevalino.	Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.	For consummate ones, there is no cycle of rebirths to be found.


Katamā ca, bhikkhave, vedanā?	And what is feeling?
Chayime, bhikkhave, vedanākāyā—	There are these six classes of feeling:
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.	feeling born of contact through the eye, ear, nose, tongue, body, and mind.
Ayaṃ vuccati, bhikkhave, vedanā.	This is called feeling.
Phassasamudayā vedanāsamudayo;	Feeling originates from contact.
phassanirodhā vedanānirodho.	When contact ceases, feeling ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of feelings is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.




Katamā ca, bhikkhave, saññā?	And what is perception?
Chayime, bhikkhave, saññākāyā—	There are these six classes of perception:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.	perceptions of sights, sounds, smells, tastes, touches, and thoughts.
Ayaṃ vuccati, bhikkhave, saññā.	This is called perception.
Phassasamudayā saññāsamudayo;	Perception originates from contact.
phassanirodhā saññānirodho.	When contact ceases, perception ceases.
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of perceptions is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi … pe …
vaṭṭaṃ tesaṃ natthi paññāpanāya.


Katame ca, bhikkhave, saṅkhārā?	And what are co-doings?
Chayime, bhikkhave, cetanākāyā—	There are these six classes of intention:
rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.	intention regarding sights, sounds, smells, tastes, touches, and thoughts.
Ime vuccanti, bhikkhave, saṅkhārā.	These are called co-doings.
Phassasamudayā saṅkhārasamudayo;	co-doings originate from contact.
phassanirodhā saṅkhāranirodho.	When contact ceases, co-doings cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of co-doings is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.




Katamañca, bhikkhave, viññāṇaṃ?	And what is consciousness?
Chayime, bhikkhave, viññāṇakāyā—	There are these six classes of consciousness:
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.	eye, ear, nose, tongue, body, and mind consciousness.
Idaṃ vuccati, bhikkhave, viññāṇaṃ.	This is called consciousness.
Nāmarūpasamudayā viññāṇasamudayo;	Consciousness originates from name and form.
nāmarūpanirodhā viññāṇanirodho.	When name and form cease, consciousness ceases.
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of consciousness 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.


Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disenchantment, dispassion, and cessation regarding consciousness: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.	Those who practice well have a firm footing in this teaching and training.


Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.	Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disenchantment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.	Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāyā”ti.	For consummate ones, there is no cycle of rebirths to be found.”

57. Seven Cases


57. Sattaṭṭhānasutta	57. Seven Cases
Sāvatthinidānaṃ.	At Sāvatthī.
“Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṃ dhammavinaye kevalī vusitavā uttamapurisoti vuccati.	“monks, in this teaching and training a monk who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.
Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti?	And how is a monk skilled in seven cases?
Idha, bhikkhave, bhikkhu rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti;	It’s when a monk understands form, its origin, its cessation, and the practice that leads to its cessation.
rūpassa assādaṃ pajānāti, rūpassa ādīnavaṃ pajānāti, rūpassa nissaraṇaṃ pajānāti;	They understand form’s gratification, drawback, and escape.
vedanaṃ pajānāti …	They understand feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti;	consciousness, its origin, its cessation, and the practice that leads to its cessation.
viññāṇassa assādaṃ pajānāti, viññāṇassa ādīnavaṃ pajānāti, viññāṇassa nissaraṇaṃ pajānāti.	They understand consciousness’s gratification, drawback, and escape.


Katamañca, bhikkhave, rūpaṃ?	And what is form?
Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ.	The four primary elements, and form derived from the four primary elements.
Idaṃ vuccati, bhikkhave, rūpaṃ.	This is called form.
Āhārasamudayā rūpasamudayo;	Form originates from food.
āhāranirodhā rūpanirodho.	When food ceases, form ceases.
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of form 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.


Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ—	The pleasure and happiness that arise from form: this is its gratification.
ayaṃ rūpassa assādo.
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—	That form is impermanent, suffering, and perishable: this is its drawback.
ayaṃ rūpassa ādīnavo.
Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ—	Removing and giving up desire and greed for form: this is its escape.
idaṃ rūpassa nissaraṇaṃ.


Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya;	Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	its gratification, drawback, and escape—and are practicing for disenchantment, dispassion, and cessation regarding form: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.	Those who practice well have a firm footing in this teaching and training.


Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya;	Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.	its gratification, drawback, and escape—and due to disenchantment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.	Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.	For consummate ones, there is no cycle of rebirths to be found.


Katamā ca, bhikkhave, vedanā?	And what is feeling?
Chayime, bhikkhave, vedanākāyā—	There are these six classes of feeling:
cakkhusamphassajā vedanā … pe …	feeling born of eye contact …
manosamphassajā vedanā.	feeling born of mind contact.
Ayaṃ vuccati, bhikkhave, vedanā.	This is called feeling.
Phassasamudayā vedanāsamudayo;	Feeling originates from contact.
phassanirodhā vedanānirodho.	When contact ceases, feeling ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of feelings 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.


Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ—	The pleasure and happiness that arise from feeling: this is its gratification.
ayaṃ vedanāya assādo.
Yā vedanā aniccā dukkhā vipariṇāmadhammā—	That feeling is impermanent, suffering, and perishable: this is its drawback.
ayaṃ vedanāya ādīnavo.
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ—	Removing and giving up desire and greed for feeling: this is its escape. …
idaṃ vedanāya nissaraṇaṃ.




Katamā ca, bhikkhave, saññā?	And what is perception?
Chayime, bhikkhave, saññākāyā—	There are these six classes of perception:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.	perceptions of sights, sounds, smells, tastes, touches, and thoughts.
Ayaṃ vuccati, bhikkhave, saññā.	This is called perception.
Phassasamudayā saññāsamudayo;	Perception originates from contact.
phassanirodhā saññānirodho.	When contact ceases, perception ceases.
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of perceptions is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi … pe …
vaṭṭaṃ tesaṃ natthi paññāpanāya.


Katame ca, bhikkhave, saṅkhārā?	And what are co-doings?
Chayime, bhikkhave, cetanākāyā—	There are these six classes of intention:
rūpasañcetanā … pe …	intention regarding sights …
dhammasañcetanā.	intention regarding thoughts.
Ime vuccanti, bhikkhave, saṅkhārā.	These are called co-doings.
Phassasamudayā saṅkhārasamudayo;	co-doings originate from contact.
phassanirodhā saṅkhāranirodho.	When contact ceases, co-doings cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of co-doings is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.




Katamañca, bhikkhave, viññāṇaṃ?	And what is consciousness?
Chayime, bhikkhave, viññāṇakāyā—	There are these six classes of consciousness:
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.	eye, ear, nose, tongue, body, and mind consciousness.
Idaṃ vuccati, bhikkhave, viññāṇaṃ.	This is called consciousness.
Nāmarūpasamudayā viññāṇasamudayo;	Consciousness originates from name and form.
nāmarūpanirodhā viññāṇanirodho.	When name and form cease, consciousness ceases.
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of consciousness 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.


Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ—	The pleasure and happiness that arise from consciousness: this is its gratification.
ayaṃ viññāṇassa assādo.
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—	That consciousness is impermanent, suffering, and perishable: this is its drawback.
ayaṃ viññāṇassa ādīnavo.
Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ—	Removing and giving up desire and greed for consciousness: this is its escape.
idaṃ viññāṇassa nissaraṇaṃ.


Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya;	Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.	its gratification, drawback, and escape—and are practicing for disenchantment, dispassion, and cessation regarding consciousness: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.	Those who practice well have a firm footing in this teaching and training.


Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya;	Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.	its gratification, drawback, and escape—and due to disenchantment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.	Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.	For consummate ones, there is no cycle of rebirths to be found.
Evaṃ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.	That’s how a monk is skilled in seven cases.


Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?	And how does a monk examine in three ways?
Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.	It’s when a monk examines the elements, sense fields, and dependent origination.
Evaṃ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.	That’s how a monk examines in three ways.
Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṃ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti.	In this teaching and training, a monk who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.”

58. The Fully Awakened Buddha


58. Sammāsambuddhasutta	58. The Fully Awakened Buddha
Sāvatthinidānaṃ.	At Sāvatthī.
“Tathāgato, bhikkhave, arahaṃ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.	“monks, a Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disenchantment, dispassion, and cessation regarding form. They’re called a fully awakened Buddha.
Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.	A monk freed by wisdom is also freed by not grasping, due to disenchantment, dispassion, and cessation regarding form. They’re called a monk freed by wisdom.


Tathāgato, bhikkhave, arahaṃ sammāsambuddho vedanāya nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.	… feeling …
Bhikkhupi, bhikkhave, paññāvimutto vedanāya nibbidā … pe … paññāvimuttoti vuccati.


Tathāgato, bhikkhave, arahaṃ sammāsambuddho saññāya …	perception …
saṅkhārānaṃ …	co-doings …
viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.	A Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disenchantment, dispassion, and cessation regarding consciousness. They’re called a fully awakened Buddha.
Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.	A monk freed by wisdom is also freed by not grasping, due to disenchantment, dispassion, and cessation regarding consciousness. They’re called a monk freed by wisdom.


Tatra kho, bhikkhave, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ, tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti?	What, then, is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a monk freed by wisdom?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido;	“A Realized One, a perfected one, a fully awakened Buddha gives rise to the unarisen path, gives birth to the unborn path, and explains the unexplained path. They know the path, understand the path, and are experts in the path.
maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchā samannāgatā.	And now the disciples live following the path; they acquire it later.
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti.	This is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a monk freed by wisdom.”

59. The Characteristic of Not-Self


59. Anattalakkhaṇasutta	59. The Characteristic of Not-Self
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.	At one time the Buddha was staying near Benares, in the deer park at Isipatana.
Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:	There the Buddha addressed the group of five monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Rūpaṃ, bhikkhave, anattā.	“monks, form is not-self.
Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe:	For if form were self, it wouldn’t lead to affliction. And you could compel form:
‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.	‘May my form be like this! May it not be like that!’
Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe:	But because form is not-self, it leads to affliction. And you can’t compel form:
‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.	‘May my form be like this! May it not be like that!’


Vedanā anattā.	Feeling is not-self …
Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya:
‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.
Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya:
‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.


Saññā anattā … pe …	Perception is not-self …
saṅkhārā anattā.	co-doings are not-self …
Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu:
‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’ti.
Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu:
‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’ti.


Viññāṇaṃ anattā.	Consciousness is not-self.
Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe:	For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness:
‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.	‘May my consciousness be like this! May it not be like that!’
Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe:	But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness:
‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.	‘May my consciousness be like this! May it not be like that!’


Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, 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 …	“Is feeling permanent or impermanent?” …
saññā …	“Is perception permanent or impermanent?” …
saṅkhārā …	“Are co-doings permanent or impermanent?” …
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, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	“So 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 ajjhattā vā bahiddhā vā … pe … yā dūre santike vā, sabbā vedanā: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	Any kind of feeling at all …


Yā kāci saññā … pe …	Any kind of perception at all …
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā … pe … ye dūre santike vā, sabbe saṅkhārā: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	Any kind of co-doings at all …


Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti 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, 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.’”


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

60. With Mahāli


60. Mahālisutta	60. With Mahāli
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho mahāli licchavi yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca:	Then Mahāli the Licchavi went up to the Buddha … and said to him:


“Pūraṇo, bhante, kassapo evamāha:	“Sir, Pūraṇa Kassapa says this:
‘natthi hetu natthi paccayo sattānaṃ saṅkilesāya;	‘There is no cause or condition for the corruption of sentient beings.
ahetū appaccayā sattā saṅkilissanti.	Sentient beings are corrupted without cause or reason.
Natthi hetu natthi paccayo sattānaṃ visuddhiyā;	There’s no cause or condition for the purification of sentient beings.
ahetū appaccayā sattā visujjhantī’ti.	Sentient beings are purified without cause or reason.’
Idha bhagavā kimāhā”ti?	What does the Buddha say about this?”


“Atthi, mahāli, hetu atthi paccayo sattānaṃ saṅkilesāya;	“Mahāli, there is a cause and condition for the corruption of sentient beings.
sahetū sappaccayā sattā saṅkilissanti.	Sentient beings are corrupted with cause and reason.
Atthi, mahāli, hetu, atthi paccayo sattānaṃ visuddhiyā;	There is a cause and condition for the purification of sentient beings.
sahetū sappaccayā sattā visujjhantī”ti.	Sentient beings are purified with cause and reason.”


“Katamo pana, bhante, hetu katamo paccayo sattānaṃ saṅkilesāya;	“But sir, what is the cause and condition for the corruption of sentient beings?
kathaṃ sahetū sappaccayā sattā saṅkilissantī”ti?	How are sentient beings corrupted with cause and reason?”


“Rūpañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ.	“Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t lust after it.
Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā rūpasmiṃ sārajjanti;	But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do lust after it.
sārāgā saṃyujjanti; saṃyogā saṅkilissanti.	Since they lust after it, they’re caught up in it, and so they become corrupted.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya;	This is a cause and condition for the corruption of sentient beings.
evaṃ sahetū sappaccayā sattā saṅkilissanti.	This is how sentient beings are corrupted with cause and reason.


Vedanā ca hidaṃ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā vedanāya sārajjeyyuṃ.	If feeling …
Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti;
sārāgā saṃyujjanti;
saṃyogā saṅkilissanti.
Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya.
Evampi sahetū sappaccayā sattā saṅkilissanti.


Saññā ca hidaṃ, mahāli … pe …	perception …
saṅkhārā ca hidaṃ, mahāli, ekantadukkhā abhavissaṃsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā saṅkhāresu sārajjeyyuṃ.	co-doings …
Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti;
sārāgā saṃyujjanti;
saṃyogā saṅkilissanti.
Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya.
Evampi sahetū sappaccayā sattā saṅkilissanti.


Viññāṇañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ.	consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t lust after it.
Yasmā ca kho, mahāli, viññāṇaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā viññāṇasmiṃ sārajjanti;	But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do lust after it.
sārāgā saṃyujjanti; saṃyogā saṅkilissanti.	Since they lust after it, they’re caught up in it, and so they become corrupted.
Ayampi kho, mahāli, hetu ayaṃ paccayo sattānaṃ saṅkilesāya.	This is a cause and condition for the corruption of sentient beings.
Evampi sahetū sappaccayā sattā saṅkilissantī”ti.	This is how sentient beings are corrupted with cause and reason.”


“Katamo pana, bhante, hetu katamo paccayo sattānaṃ visuddhiyā;	“But sir, what is the cause and condition for the purification of sentient beings?
kathaṃ sahetū sappaccayā sattā visujjhantī”ti?	How are sentient beings purified with cause and reason?”
“Rūpañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ.	“Mahāli, if form were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā rūpasmiṃ nibbindanti;	But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.
nibbindaṃ virajjanti; virāgā visujjhanti.	Being disenchanted, desire fades away. When desire fades away they are purified.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā.	This is a cause and condition for the purification of sentient beings.
Evaṃ sahetū sappaccayā sattā visujjhanti.	This is how sentient beings are purified with cause and reason.


Vedanā ca hidaṃ, mahāli, ekantasukhā abhavissa … pe …	If feeling …
saññā ca hidaṃ, mahāli … pe …	perception …
saṅkhārā ca hidaṃ, mahāli, ekantasukhā abhavissaṃsu … pe …	co-doings …
viññāṇañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ.	consciousness were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, mahāli, viññāṇaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā viññāṇasmiṃ nibbindanti;	But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.
nibbindaṃ virajjanti; virāgā visujjhanti.	Being disenchanted, desire fades away. When desire fades away they are purified.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā.	This is a cause and condition for the purification of sentient beings.
Evampi sahetū sappaccayā sattā visujjhantī”ti.	This is how sentient beings are purified with cause and reason.”

61. Burning


61. Ādittasutta	61. Burning
Sāvatthinidānaṃ.	At Sāvatthī.
“Rūpaṃ, bhikkhave, ādittaṃ, vedanā ādittā, saññā ādittā, saṅkhārā ādittā, viññāṇaṃ ādittaṃ.	“monks, form, feeling, perception, co-doings, and consciousness are burning.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … 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. The Scope of Language


62. Niruttipathasutta	62. The Scope of Language
Sāvatthinidānaṃ.	At Sāvatthī.
“Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.	“monks, there are these three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katame tayo?	What three?
Yaṃ, bhikkhave, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;	When form has passed, ceased, and perished, its designation, label, and description is ‘was’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.	It’s not ‘is’ or ‘will be’.


Yā vedanā atītā niruddhā vipariṇatā ‘ahosī’ti tassā saṅkhā, ‘ahosī’ti tassā samaññā, ‘ahosī’ti tassā paññatti;	When feeling …
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘bhavissatī’ti.


Yā saññā …	perception …
ye saṅkhārā atītā niruddhā vipariṇatā ‘ahesun’ti tesaṃ saṅkhā, ‘ahesun’ti tesaṃ samaññā, ‘ahesun’ti tesaṃ paññatti;	co-doings …
na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘bhavissantī’ti.


Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;	consciousness has passed, ceased, and perished, its designation, label, and description is ‘was’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.	It’s not ‘is’ or ‘will be’.


Yaṃ, bhikkhave, rūpaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;	When form is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.	It’s not ‘is’ or ‘was’.


Yā vedanā ajātā apātubhūtā, ‘bhavissatī’ti tassā saṅkhā, ‘bhavissatī’ti tassā samaññā, ‘bhavissatī’ti tassā paññatti;	When feeling …
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘ahosī’ti.


Yā saññā …	perception …
ye saṅkhārā ajātā apātubhūtā, ‘bhavissantī’ti tesaṃ saṅkhā, ‘bhavissantī’ti tesaṃ samaññā, ‘bhavissantī’ti tesaṃ paññatti;	co-doings …
na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘ahesun’ti.


Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;	consciousness is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.	It’s not ‘is’ or ‘was’.


Yaṃ, bhikkhave, rūpaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;	When form has been born, and has appeared, its designation, label, and description is ‘is’.
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.	It’s not ‘was’ or ‘will be’.


Yā vedanā jātā pātubhūtā, ‘atthī’ti tassā saṅkhā, ‘atthī’ti tassā samaññā, ‘atthī’ti tassā paññatti;	When feeling …
na tassā saṅkhā ‘ahosī’ti, na tassā saṅkhā ‘bhavissatī’ti.


Yā saññā …	perception …
ye saṅkhārā jātā pātubhūtā, ‘atthī’ti tesaṃ saṅkhā, ‘atthī’ti tesaṃ samaññā, ‘atthī’ti tesaṃ paññatti;	co-doings …
na tesaṃ saṅkhā ‘ahesun’ti, na tesaṃ saṅkhā, ‘bhavissantī’ti.


Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;	consciousness has been born, and has appeared, its designation, label, and description is ‘is’.
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.	It’s not ‘was’ or ‘will be’.


Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.	These are the three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
Yepi te, bhikkhave, ahesuṃ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsu.	Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of language should be criticized or rejected.
Taṃ kissa hetu?	Why is that?
Nindāghaṭṭanabyārosaupārambhabhayā”ti.	For fear of being blamed, criticized, and faulted.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 22 vagga 6

SN 22 vagga 6

vagga 6. Upayavagga

vagga 6. Involvement

53. Involvement

54. A Seed

55. An Inspired Saying

56. Perspectives

57. Seven Cases

58. The Fully Awakened Buddha

59. The Characteristic of Not-Self

60. With Mahāli

61. Burning

62. The Scope of Language

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