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: “bhikkhavo”ti. |
There the Buddha addressed the monks: “monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“dhammaṃ vo, bhikkhave, desessāmi |
“monks, I shall teach you the Dhamma that’s |
ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ |
good in the beginning, good in the middle, and good in the end, |
sātthaṃ sabyañjanaṃ, |
meaningful and well-phrased. |
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, |
And I shall reveal a spiritual practice that’s entirely full and pure, |
yadidaṃ—cha chakkāni. |
namely, the six sets of six. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Cha ajjhattikāni āyatanāni veditabbāni, |
“The six interior sense fields should be understood. |
cha bāhirāni āyatanāni veditabbāni, |
The six exterior sense fields should be understood. |
cha viññāṇakāyā veditabbā, |
The six classes of consciousness should be understood. |
cha phassakāyā veditabbā, |
The six classes of contact should be understood. |
cha vedanākāyā veditabbā, |
The six classes of feeling should be understood. |
cha taṇhākāyā veditabbā. |
The six classes of craving should be understood. |
‘Cha ajjhattikāni āyatanāni veditabbānī’ti— |
‘The six interior sense fields should be understood.’ |
iti kho panetaṃ vuttaṃ. |
That’s what I said, |
Kiñcetaṃ paṭicca vuttaṃ? |
but why did I say it? |
Cakkh-āyatanaṃ, |
There are the sense fields of the eye, |
sot-āyatanaṃ, |
ear, |
ghān-āyatanaṃ, |
nose, |
jivh-āyatanaṃ, |
tongue, |
kāy-āyatanaṃ, |
body, |
man-āyatanaṃ. |
and mind. |
‘Cha ajjhattikāni āyatanāni veditabbānī’ti— |
‘The six interior sense fields should be understood.’ |
iti yaṃ taṃ vuttaṃ, |
That’s what I said, |
idametaṃ paṭicca vuttaṃ. |
and this is why I said it. |
Idaṃ paṭhamaṃ chakkaṃ. |
This is the first set of six. |
‘Cha bāhirāni āyatanāni veditabbānī’ti— |
‘The six exterior sense fields should be understood.’ |
iti kho panetaṃ vuttaṃ. |
That’s what I said, |
Kiñcetaṃ paṭicca vuttaṃ? |
but why did I say it? |
Rūp-āyatanaṃ, |
There are the sense fields of sights, |
sadd-āyatanaṃ, |
sounds, |
gandh-āyatanaṃ, |
smells, |
ras-āyatanaṃ, |
tastes, |
phoṭṭhabb-āyatanaṃ, |
touches, |
dhamm-āyatanaṃ. |
and thoughts. |
‘Cha bāhirāni āyatanāni veditabbānī’ti— |
‘The six exterior sense fields should be understood.’ |
iti yaṃ taṃ vuttaṃ, |
That’s what I said, |
idametaṃ paṭicca vuttaṃ. |
and this is why I said it. |
Idaṃ dutiyaṃ chakkaṃ. |
This is the second set of six. |
‘Cha viññāṇakāyā veditabbā’ti— |
‘The six classes of consciousness should be understood.’ |
iti kho panetaṃ vuttaṃ. |
That’s what I said, |
Kiñcetaṃ paṭicca vuttaṃ? |
but why did I say it? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ, |
Eye consciousness arises dependent on the eye and sights. |
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ, |
Ear consciousness arises dependent on the ear and sounds. |
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ, |
Nose consciousness arises dependent on the nose and smells. |
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ, |
Tongue consciousness arises dependent on the tongue and tastes. |
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ, |
Body consciousness arises dependent on the body and touches. |
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ. |
Mind consciousness arises dependent on the mind and thoughts. |
‘Cha viññāṇakāyā veditabbā’ti— |
‘The six classes of consciousness should be understood.’ |
iti yaṃ taṃ vuttaṃ, |
That’s what I said, |
idametaṃ paṭicca vuttaṃ. |
and this is why I said it. |
Idaṃ tatiyaṃ chakkaṃ. |
This is the third set of six. |
‘Cha phassakāyā veditabbā’ti— |
‘The six classes of contact should be understood.’ |
iti kho panetaṃ vuttaṃ. |
That’s what I said, |
Kiñcetaṃ paṭicca vuttaṃ? |
but why did I say it? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ, |
Eye consciousness arises dependent on the eye and sights. |
tiṇṇaṃ saṅgati phasso; |
The meeting of the three is contact. |
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ, |
Ear consciousness arises dependent on the ear and sounds. |
tiṇṇaṃ saṅgati phasso; |
The meeting of the three is contact. |
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ, |
Nose consciousness arises dependent on the nose and smells. |
tiṇṇaṃ saṅgati phasso; |
The meeting of the three is contact. |
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ, |
Tongue consciousness arises dependent on the tongue and tastes. |
tiṇṇaṃ saṅgati phasso; |
The meeting of the three is contact. |
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ, |
Body consciousness arises dependent on the body and touches. |
tiṇṇaṃ saṅgati phasso; |
The meeting of the three is contact. |
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ, |
Mind consciousness arises dependent on the mind and thoughts. |
tiṇṇaṃ saṅgati phasso. |
The meeting of the three is contact. |
‘Cha phassakāyā veditabbā’ti— |
‘The six classes of contact should be understood.’ |
iti yaṃ taṃ vuttaṃ, |
That’s what I said, |
idametaṃ paṭicca vuttaṃ. |
and this is why I said it. |
Idaṃ catutthaṃ chakkaṃ. |
This is the fourth set of six. |
‘Cha vedanākāyā veditabbā’ti— |
‘The six classes of feeling should be understood.’ |
iti kho panetaṃ vuttaṃ. |
That’s what I said, |
Kiñcetaṃ paṭicca vuttaṃ? |
but why did I say it? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ, |
Eye consciousness arises dependent on the eye and sights. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā; |
Contact is a condition for feeling. |
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ, |
Ear consciousness arises dependent on the ear and sounds. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā; |
Contact is a condition for feeling. |
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ, |
Nose consciousness arises dependent on the nose and smells. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā; |
Contact is a condition for feeling. |
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ, |
Tongue consciousness arises dependent on the tongue and tastes. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā; |
Contact is a condition for feeling. |
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ, |
Body consciousness arises dependent on the body and touches. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā; |
Contact is a condition for feeling. |
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ, |
Mind consciousness arises dependent on the mind and thoughts. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā. |
Contact is a condition for feeling. |
‘Cha vedanākāyā veditabbā’ti— |
‘The six classes of feeling should be understood.’ |
iti yaṃ taṃ vuttaṃ, |
That’s what I said, |
idametaṃ paṭicca vuttaṃ. |
and this is why I said it. |
Idaṃ pañcamaṃ chakkaṃ. |
This is the fifth set of six. |
‘Cha taṇhākāyā veditabbā’ti— |
‘The six classes of craving should be understood.’ |
iti kho panetaṃ vuttaṃ. |
That’s what I said, |
Kiñcetaṃ paṭicca vuttaṃ? |
but why did I say it? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ, |
Eye consciousness arises dependent on the eye and sights. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā, |
Contact is a condition for feeling. |
vedanā-paccayā taṇhā; |
Feeling is a condition for craving. |
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ |
Ear consciousness arises dependent on the ear and sounds. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā, |
Contact is a condition for feeling. |
vedanā-paccayā taṇhā; |
Feeling is a condition for craving. |
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ |
nose consciousness arises dependent on the nose and smells. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā, |
Contact is a condition for feeling. |
vedanā-paccayā taṇhā; |
Feeling is a condition for craving. |
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ |
tongue consciousness arises dependent on the tongue and tastes. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā, |
Contact is a condition for feeling. |
vedanā-paccayā taṇhā; |
Feeling is a condition for craving. |
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ |
body consciousness arises dependent on the body and touches. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā, |
Contact is a condition for feeling. |
vedanā-paccayā taṇhā; |
Feeling is a condition for craving. |
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ, |
Mind consciousness arises dependent on the mind and thoughts. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā vedanā, |
Contact is a condition for feeling. |
vedanā-paccayā taṇhā; |
Feeling is a condition for craving. |
‘Cha taṇhākāyā veditabbā’ti— |
‘The six classes of craving should be understood.’ |
iti yaṃ taṃ vuttaṃ, |
That’s what I said, |
idametaṃ paṭicca vuttaṃ. |
and this is why I said it. |
Idaṃ chaṭṭhaṃ chakkaṃ. (6) |
This is the sixth set of six. |
‘Cakkhu attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘the eye is self,’ that is not tenable. |
Cakkhussa uppādopi vayopi paññāyati. |
The arising and vanishing of the eye is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘cakkhu attā’ti yo vadeyya. |
to claim that the eye is self. |
Iti cakkhu anattā. |
So the eye is not self. |
‘Rūpā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘sights are self,’ that is not tenable. |
Rūpānaṃ uppādopi vayopi paññāyati. |
The arising and vanishing of sights is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘rūpā attā’ti yo vadeyya. |
to claim that sights are self. |
Iti cakkhu anattā, rūpā anattā. |
So the eye is not self and sights are not self. |
‘Cakkhu-viññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘eye consciousness is self,’ that is not tenable. |
Cakkhu-viññāṇassa uppādopi vayopi paññāyati. |
The arising and vanishing of eye consciousness is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘cakkhu-viññāṇaṃ attā’ti yo vadeyya. |
to claim that eye consciousness is self. |
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā. |
So the eye, sights, and eye consciousness are not self. |
‘Cakkhu-samphasso attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘eye contact is self,’ that is not tenable. |
Cakkhu-samphassa uppādopi vayopi paññāyati. |
The arising and vanishing of eye contact is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘cakkhu-samphasso attā’ti yo vadeyya. |
to claim that eye contact is self. |
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā. |
So the eye, sights, eye consciousness, and eye contact are not self. |
‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘feeling is self,’ that is not tenable. |
Vedanāya uppādopi vayopi paññāyati. |
The arising and vanishing of feeling is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘vedanā attā’ti yo vadeyya. |
to claim that feeling is self. |
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā. |
So the eye, sights, eye consciousness, eye contact, and feeling are not self. |
‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘craving is self,’ that is not tenable. |
Taṇhāya uppādopi vayopi paññāyati. |
The arising and vanishing of craving is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘taṇhā attā’ti yo vadeyya. |
to claim that craving is self. |
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā. |
So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self. |
‘Sotaṃ attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘the ear is self,’ that is not tenable. |
Sotassa uppādopi vayopi paññāyati. |
The arising and vanishing of the ear is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘Sotaṃ attā’ti yo vadeyya. |
to claim that the ear is self. |
Iti Sotaṃ anattā. |
So the ear is not self. |
‘saddā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘sounds are self,’ that is not tenable. |
saddānaṃ uppādopi vayopi paññāyati. |
The arising and vanishing of sounds is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘saddā attā’ti yo vadeyya. |
to claim that sounds are self. |
Iti Sotaṃ anattā, saddā anattā. |
So ear is not self and sounds are not self. |
‘sota-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘ear consciousness is self,’ that is not tenable. |
Sota-viññāṇassa uppādopi vayopi paññāyati. |
The arising and vanishing of ear consciousness is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘sota-viññāṇaṁ attā’ti yo vadeyya. |
to claim that ear consciousness is self. |
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. |
So ear is not self and sounds are not self. Ear-consciousness is not self. |
‘sota-samphasso attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘ear contact is self,’ that is not tenable. |
Sota-samphassa uppādopi vayopi paññāyati. |
The arising and vanishing of ear contact is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘sota-samphasso attā’ti yo vadeyya. |
to claim that ear contact is self. |
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. |
So ear is not self and sounds are not self. Ear-consciousness is not self. |
‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘feeling is self,’ that is not tenable. |
Vedanāya uppādopi vayopi paññāyati. |
The arising and vanishing of feeling is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘vedanā attā’ti yo vadeyya. |
to claim that feeling is self. |
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā. |
So ear is not self and sounds are not self. Ear-consciousness is not self. Feelings are not self. |
‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘craving is self,’ that is not tenable. |
Taṇhāya uppādopi vayopi paññāyati. |
The arising and vanishing of craving is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘taṇhā attā’ti yo vadeyya. |
to claim that craving is self. |
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā, taṇhā anattā. |
So ear is not self and sounds are not self. Ear-consciousness is not self. Feelings are not self. Craving is not self. |
‘Ghānaṁ attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘the nose is self,’ that is not tenable. |
Ghānassa uppādopi vayopi paññāyati. |
The arising and vanishing of the nose is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘Ghānaṁ attā’ti yo vadeyya. |
to claim that the nose is self. |
Iti Ghānaṁ anattā. |
So the nose is not self. |
‘gandhā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘smells are self,’ that is not tenable. |
gandhānaṃ uppādopi vayopi paññāyati. |
The arising and vanishing of smells is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘gandhā attā’ti yo vadeyya. |
to claim that smells are self. |
Iti Ghānaṁ anattā. gandhā anattā. |
So the nose is not self. Smells are not self. |
‘ghāna-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘nose consciousness is self,’ that is not tenable. |
ghāna-viññāṇassa uppādopi vayopi paññāyati. |
The arising and vanishing of nose consciousness is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘ghāna-viññāṇaṁ attā’ti yo vadeyya. |
to claim that nose consciousness is self. |
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā. |
So the nose is not self. Smells are not self. Nose-consciousness is not self. |
‘Ghāna-samphasso attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘nose contact is self,’ that is not tenable. |
Ghāna-samphassa uppādopi vayopi paññāyati. |
The arising and vanishing of nose contact is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘Ghāna-samphasso attā’ti yo vadeyya. |
to claim that nose contact is self. |
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā. Ghāna-samphasso anattā. |
So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self. |
‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘feeling is self,’ that is not tenable. |
Vedanāya uppādopi vayopi paññāyati. |
The arising and vanishing of feeling is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘vedanā attā’ti yo vadeyya. |
to claim that feeling is self. |
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā. Ghāna-samphasso anattā. vedanā anattā. |
So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self. Feelings are not self. |
‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘craving is self,’ that is not tenable. |
Taṇhāya uppādopi vayopi paññāyati. |
The arising and vanishing of craving is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘taṇhā attā’ti yo vadeyya. |
to claim that craving is self. |
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā, taṇhā anattā. |
So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self. Feelings are not self. Craving is not self. |
‘Jivhā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘the tongue is self,’ that is not tenable. |
Jivhāssa uppādopi vayopi paññāyati. |
The arising and vanishing of the tongue is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘Jivhā attā’ti yo vadeyya. |
to claim that the tongue is self. |
Iti Jivhā anattā. |
So the tongue is not self. |
‘rasā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘tastes are self,’ that is not tenable. |
rasānaṃ uppādopi vayopi paññāyati. |
The arising and vanishing of tastes is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘rasā attā’ti yo vadeyya. |
to claim that tastes are self. |
Iti Jivhā anattā. Rasā anattā. |
So the tongue is not self. Tastes are not self. |
‘Jivhā-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘tongue consciousness is self,’ that is not tenable. |
Jivhā-viññāṇassa uppādopi vayopi paññāyati. |
The arising and vanishing of tongue consciousness is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘Jivhā-viññāṇaṁ attā’ti yo vadeyya. |
to claim that tongue consciousness is self. |
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. |
So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. |
‘Jivhā-samphasso attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘tongue contact is self,’ that is not tenable. |
Jivhā-samphassa uppādopi vayopi paññāyati. |
The arising and vanishing of tongue contact is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘Jivhā-samphasso attā’ti yo vadeyya. |
to claim that tongue contact is self. |
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā. |
So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self. |
‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘feeling is self,’ that is not tenable. |
Vedanāya uppādopi vayopi paññāyati. |
The arising and vanishing of feeling is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘vedanā attā’ti yo vadeyya. |
to claim that feeling is self. |
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā. vedanā anattā. |
So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self. Feelings are not self. |
‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘craving is self,’ that is not tenable. |
Taṇhāya uppādopi vayopi paññāyati. |
The arising and vanishing of craving is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘taṇhā attā’ti yo vadeyya. |
to claim that craving is self. |
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā. vedanā anattā. taṇhā anattā. |
So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self. Feelings are not self. Craving is not self. |
‘kāyo attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘the body is self,’ that is not tenable. |
kāyāssa uppādopi vayopi paññāyati. |
The arising and vanishing of the body is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘kāyo attā’ti yo vadeyya. |
to claim that the body is self. |
Iti kāyo anattā. |
So the body is not self. |
‘phoṭṭhabbā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘touches are self,’ that is not tenable. |
phoṭṭhabbā uppādopi vayopi paññāyati. |
The arising and vanishing of touches is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘phoṭṭhabbā attā’ti yo vadeyya. |
to claim that touches are self. |
Iti kāyo anattā. Phoṭṭhabbā anattā. |
So the body is not self. Touches are not self. |
‘kāya-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘body consciousness is self,’ that is not tenable. |
kāya-viññāṇassa uppādopi vayopi paññāyati. |
The arising and vanishing of body consciousness is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘kāya-viññāṇaṁ attā’ti yo vadeyya. |
to claim that body consciousness is self. |
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. |
So the body is not self. Touches are not self. Body-consciousness is not self. |
‘kāya-samphasso attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘body contact is self,’ that is not tenable. |
kāya-samphassa uppādopi vayopi paññāyati. |
The arising and vanishing of body contact is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘kāya-samphasso attā’ti yo vadeyya. |
to claim that body contact is self. |
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā. |
So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self. |
‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘feeling is self,’ that is not tenable. |
Vedanāya uppādopi vayopi paññāyati. |
The arising and vanishing of feeling is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘vedanā attā’ti yo vadeyya. |
to claim that feeling is self. |
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā. vedanā anattā. |
So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self. Feelings are not self. |
‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘craving is self,’ that is not tenable. |
Taṇhāya uppādopi vayopi paññāyati. |
The arising and vanishing of craving is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘taṇhā attā’ti yo vadeyya. |
to claim that craving is self. |
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā. vedanā anattā. taṇhā anattā. |
So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self. Feelings are not self. Craving is not self. |
‘mano attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘the mind is self,’ that is not tenable. |
Manassa uppādopi vayopi paññāyati. |
The arising and vanishing of the mind is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘mano attā’ti yo vadeyya. |
to claim that the mind is self. |
Iti mano anattā. |
So the mind is not self. |
‘Dhammā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘thoughts are self,’ that is not tenable. |
Dhammānaṃ uppādopi vayopi paññāyati. |
The arising and vanishing of thoughts is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘Dhammā attā’ti yo vadeyya. |
to claim that thoughts are self. |
Iti mano anattā. Dhammā anattā. |
So the mind is not self. Thoughts are not self. |
‘Mano-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘‘mind consciousness is self’ … consciousness is self,’ that is not tenable. |
Mano-viññāṇassa uppādopi vayopi paññāyati. |
The arising and vanishing of ‘mind consciousness is self’ … consciousness is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘Mano-viññāṇaṁ attā’ti yo vadeyya. |
to claim that ‘mind consciousness is self. |
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. |
So the mind is not self. Thoughts are not self. Mind-consciousness is not self. |
‘Mano-samphasso attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘mind contact is self,’ that is not tenable. |
Mano-samphassa uppādopi vayopi paññāyati. |
The arising and vanishing of mind contact is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘Mano-samphasso attā’ti yo vadeyya. |
to claim that mind contact is self. |
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā. |
So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self. |
‘Vedanā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘feeling is self,’ that is not tenable. |
Vedanāya uppādopi vayopi paññāyati. |
The arising and vanishing of feeling is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘vedanā attā’ti yo vadeyya. |
to claim that feeling is self. |
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā. vedanā anattā. |
So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self. Feelings are not self. |
‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati. |
If anyone says, ‘craving is self,’ that is not tenable. |
Taṇhāya uppādopi vayopi paññāyati. |
The arising and vanishing of craving is evident, |
Yassa kho pana uppādopi vayopi paññāyati, |
{ and since the arising and vanishing of that is evident, } |
‘attā me uppajjati ca veti cā’ti |
so it would follow that |
iccassa evamāgataṃ hoti. |
one’s self arises and vanishes. |
Tasmā taṃ na upapajjati: |
That’s why it’s not tenable |
‘taṇhā attā’ti yo vadeyya. |
to claim that craving is self. |
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā. vedanā anattā. taṇhā anattā. |
So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self. Feelings are not self. Craving is not self. |
Ayaṃ kho pana, bhikkhave, sakkāya-samudaya-gāminī paṭipadā— |
Now, monks, this is the way that leads to the origin of identity. |
cakkhuṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
the eye you regard like this: ‘This is mine, I am this, this is my self.’ |
rūpe ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
sights you regard like this: ‘This is mine, I am this, this is my self.’ |
cakkhu-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
eye consciousness you regard like this: ‘This is mine, I am this, this is my self.’ |
cakkhu-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
eye contact you regard like this: ‘This is mine, I am this, this is my self.’ |
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
feeling you regard like this: ‘This is mine, I am this, this is my self.’ |
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
craving you regard like this: ‘This is mine, I am this, this is my self.’ |
sotaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
the ear you regard like this: ‘This is mine, I am this, this is my self.’ |
saddā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
sounds you regard like this: ‘This is mine, I am this, this is my self.’ |
sota-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
ear consciousness you regard like this: ‘This is mine, I am this, this is my self.’ |
sota-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
ear contact you regard like this: ‘This is mine, I am this, this is my self.’ |
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
feeling you regard like this: ‘This is mine, I am this, this is my self.’ |
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
craving you regard like this: ‘This is mine, I am this, this is my self.’ |
ghānaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
the nose you regard like this: ‘This is mine, I am this, this is my self.’ |
gandhā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
smells you regard like this: ‘This is mine, I am this, this is my self.’ |
ghāna-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
nose consciousness you regard like this: ‘This is mine, I am this, this is my self.’ |
ghāna-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
nose contact you regard like this: ‘This is mine, I am this, this is my self.’ |
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
feeling you regard like this: ‘This is mine, I am this, this is my self.’ |
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
craving you regard like this: ‘This is mine, I am this, this is my self.’ |
jivhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
the tongue you regard like this: ‘This is mine, I am this, this is my self.’ |
rasā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
tastes you regard like this: ‘This is mine, I am this, this is my self.’ |
jivhā-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
tongue consciousness you regard like this: ‘This is mine, I am this, this is my self.’ |
jivhā-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
tongue contact you regard like this: ‘This is mine, I am this, this is my self.’ |
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
feeling you regard like this: ‘This is mine, I am this, this is my self.’ |
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
craving you regard like this: ‘This is mine, I am this, this is my self.’ |
kāyaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
the body you regard like this: ‘This is mine, I am this, this is my self.’ |
phoṭṭhabbā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
touches you regard like this: ‘This is mine, I am this, this is my self.’ |
kāya-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
body consciousness you regard like this: ‘This is mine, I am this, this is my self.’ |
kāya-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
body contact you regard like this: ‘This is mine, I am this, this is my self.’ |
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
feeling you regard like this: ‘This is mine, I am this, this is my self.’ |
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
craving you regard like this: ‘This is mine, I am this, this is my self.’ |
manaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
the mind you regard like this: ‘This is mine, I am this, this is my self.’ |
dhamme ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
thoughts you regard like this: ‘This is mine, I am this, this is my self.’ |
mano-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
mind consciousness you regard like this: ‘This is mine, I am this, this is my self.’ |
mano-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
mind contact you regard like this: ‘This is mine, I am this, this is my self.’ |
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
feeling you regard like this: ‘This is mine, I am this, this is my self.’ |
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati; |
craving you regard like this: ‘This is mine, I am this, this is my self.’ |
Ayaṃ kho pana, bhikkhave, sakkāya-nirodha-gāminī paṭipadā— |
But this is the way that leads to the cessation of identity. |
cakkhuṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
the eye you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
rūpe ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
sights you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
cakkhu-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
eye consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
cakkhu-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
eye contact you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
craving you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
sotaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
the ear you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
saddā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
sounds you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
sota-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
ear consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
sota-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
ear contact you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
craving you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
ghānaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
the nose you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
gandhā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
smells you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
ghāna-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
nose consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
ghāna-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
nose contact you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
craving you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
jivhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
the tongue you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
rasā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
tastes you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
jivhā-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
tongue consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
jivhā-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
tongue contact you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
craving you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
kāyaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
the body you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
phoṭṭhabbā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
touches you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
kāya-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
body consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
kāya-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
body contact you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
craving you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
manaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
the mind you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
dhamme ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
thoughts you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
mano-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
mind consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
mano-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
mind contact you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati. |
craving you regard like this: ‘This is not mine, I am not this, this is not my self.’ |
Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ, |
Eye consciousness arises dependent on the eye and sights. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno abhinandati abhivadati ajjhosāya tiṭṭhati. |
if you approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo anuseti. |
the underlying tendency to greed underlies that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno socati kilamati paridevati |
if you sorrow and wail and lament, |
urattāḷiṃ kandati sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo anuseti. |
the underlying tendency to repulsion underlies that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a neutral feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you don’t truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo anuseti. |
the underlying tendency to ignorance underlies that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya |
Mendicants, without giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā |
without dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā |
without uprooting ignorance in the case of neutral feeling, |
avijjaṃ ap-pahāya |
without giving up ignorance |
vijjaṃ anuppādetvā |
and without giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati. |
it’s simply impossible to make an end of suffering in the present life. |
Sotañca, bhikkhave, paṭicca sadde ca uppajjati sota-viññāṇaṃ |
ear consciousness arises dependent on the ear and sounds. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno abhinandati abhivadati ajjhosāya tiṭṭhati. |
if you approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo anuseti. |
the underlying tendency to greed underlies that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno socati kilamati paridevati |
if you sorrow and wail and lament, |
urattāḷiṃ kandati sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo anuseti. |
the underlying tendency to repulsion underlies that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a neutral feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you don’t truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo anuseti. |
the underlying tendency to ignorance underlies that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya |
Mendicants, without giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā |
without dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā |
without uprooting ignorance in the case of neutral feeling, |
avijjaṃ ap-pahāya |
without giving up ignorance |
vijjaṃ anuppādetvā |
and without giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati. |
it’s simply impossible to make an end of suffering in the present life. |
ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ |
nose consciousness arises dependent on the nose and smells. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno abhinandati abhivadati ajjhosāya tiṭṭhati. |
if you approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo anuseti. |
the underlying tendency to greed underlies that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno socati kilamati paridevati |
if you sorrow and wail and lament, |
urattāḷiṃ kandati sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo anuseti. |
the underlying tendency to repulsion underlies that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a neutral feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you don’t truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo anuseti. |
the underlying tendency to ignorance underlies that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya |
Mendicants, without giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā |
without dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā |
without uprooting ignorance in the case of neutral feeling, |
avijjaṃ ap-pahāya |
without giving up ignorance |
vijjaṃ anuppādetvā |
and without giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati. |
it’s simply impossible to make an end of suffering in the present life. |
jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhā-viññāṇaṃ. |
tongue consciousness arises dependent on the tongue and tastes. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno abhinandati abhivadati ajjhosāya tiṭṭhati. |
if you approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo anuseti. |
the underlying tendency to greed underlies that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno socati kilamati paridevati |
if you sorrow and wail and lament, |
urattāḷiṃ kandati sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo anuseti. |
the underlying tendency to repulsion underlies that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a neutral feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you don’t truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo anuseti. |
the underlying tendency to ignorance underlies that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya |
Mendicants, without giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā |
without dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā |
without uprooting ignorance in the case of neutral feeling, |
avijjaṃ ap-pahāya |
without giving up ignorance |
vijjaṃ anuppādetvā |
and without giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati. |
it’s simply impossible to make an end of suffering in the present life. |
kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ. |
Body consciousness arises dependent on the body and touches. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno abhinandati abhivadati ajjhosāya tiṭṭhati. |
if you approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo anuseti. |
the underlying tendency to greed underlies that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno socati kilamati paridevati |
if you sorrow and wail and lament, |
urattāḷiṃ kandati sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo anuseti. |
the underlying tendency to repulsion underlies that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a neutral feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you don’t truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo anuseti. |
the underlying tendency to ignorance underlies that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya |
Mendicants, without giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā |
without dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā |
without uprooting ignorance in the case of neutral feeling, |
avijjaṃ ap-pahāya |
without giving up ignorance |
vijjaṃ anuppādetvā |
and without giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati. |
it’s simply impossible to make an end of suffering in the present life. |
manañca, bhikkhave, paṭicca dhamme ca uppajjati mano-viññāṇaṃ, |
mind consciousness arises dependent on the mind and thoughts. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno abhinandati abhivadati ajjhosāya tiṭṭhati. |
if you approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo anuseti. |
the underlying tendency to greed underlies that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno socati kilamati paridevati |
if you sorrow and wail and lament, |
urattāḷiṃ kandati sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo anuseti. |
the underlying tendency to repulsion underlies that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a neutral feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you don’t truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo anuseti. |
the underlying tendency to ignorance underlies that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya |
Mendicants, without giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā |
without dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā |
without uprooting ignorance in the case of neutral feeling, |
avijjaṃ ap-pahāya |
without giving up ignorance |
vijjaṃ anuppādetvā |
and without giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati. |
it’s simply impossible to make an end of suffering in the present life. |
Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ, |
Eye consciousness arises dependent on the eye and sights. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
if you don’t approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo nānuseti. |
the underlying tendency to greed does not underlie that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno na socati na kilamati na paridevati |
if you don’t sorrow or wail or lament, |
na urattāḷiṃ kandati na sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo nānuseti. |
the underlying tendency to repulsion does not underlie that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo nānuseti. |
the underlying tendency to ignorance does not underlie that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya |
Mendicants, after giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā |
after dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā |
after uprooting ignorance in the case of neutral feeling, |
avijjaṃ pahāya |
after giving up ignorance |
vijjaṃ uppādetvā |
and giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati. |
it’s totally possible to make an end of suffering in the present life. |
Sotañca, bhikkhave, paṭicca sadde ca uppajjati sota-viññāṇaṃ |
ear consciousness arises dependent on the ear and sounds. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
if you don’t approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo nānuseti. |
the underlying tendency to greed does not underlie that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno na socati na kilamati na paridevati |
if you don’t sorrow or wail or lament, |
na urattāḷiṃ kandati na sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo nānuseti. |
the underlying tendency to repulsion does not underlie that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo nānuseti. |
the underlying tendency to ignorance does not underlie that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya |
Mendicants, after giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā |
after dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā |
after uprooting ignorance in the case of neutral feeling, |
avijjaṃ pahāya |
after giving up ignorance |
vijjaṃ uppādetvā |
and giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati. |
it’s totally possible to make an end of suffering in the present life. |
ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ |
nose consciousness arises dependent on the nose and smells. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
if you don’t approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo nānuseti. |
the underlying tendency to greed does not underlie that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno na socati na kilamati na paridevati |
if you don’t sorrow or wail or lament, |
na urattāḷiṃ kandati na sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo nānuseti. |
the underlying tendency to repulsion does not underlie that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo nānuseti. |
the underlying tendency to ignorance does not underlie that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya |
Mendicants, after giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā |
after dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā |
after uprooting ignorance in the case of neutral feeling, |
avijjaṃ pahāya |
after giving up ignorance |
vijjaṃ uppādetvā |
and giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati. |
it’s totally possible to make an end of suffering in the present life. |
jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhā-viññāṇaṃ. |
tongue consciousness arises dependent on the tongue and tastes. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
if you don’t approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo nānuseti. |
the underlying tendency to greed does not underlie that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno na socati na kilamati na paridevati |
if you don’t sorrow or wail or lament, |
na urattāḷiṃ kandati na sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo nānuseti. |
the underlying tendency to repulsion does not underlie that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo nānuseti. |
the underlying tendency to ignorance does not underlie that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya |
Mendicants, after giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā |
after dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā |
after uprooting ignorance in the case of neutral feeling, |
avijjaṃ pahāya |
after giving up ignorance |
vijjaṃ uppādetvā |
and giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati. |
it’s totally possible to make an end of suffering in the present life. |
kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ. |
Body consciousness arises dependent on the body and touches. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
if you don’t approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo nānuseti. |
the underlying tendency to greed does not underlie that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno na socati na kilamati na paridevati |
if you don’t sorrow or wail or lament, |
na urattāḷiṃ kandati na sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo nānuseti. |
the underlying tendency to repulsion does not underlie that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo nānuseti. |
the underlying tendency to ignorance does not underlie that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya |
Mendicants, after giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā |
after dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā |
after uprooting ignorance in the case of neutral feeling, |
avijjaṃ pahāya |
after giving up ignorance |
vijjaṃ uppādetvā |
and giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati. |
it’s totally possible to make an end of suffering in the present life. |
manañca, bhikkhave, paṭicca dhamme ca uppajjati mano-viññāṇaṃ, |
mind consciousness arises dependent on the mind and thoughts. |
tiṇṇaṃ saṅgati phasso, |
The meeting of the three is contact. |
phassa-paccayā uppajjati vedayitaṃ |
Contact is a condition for the arising of what is felt |
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā. |
as pleasant, painful, or neutral. |
So sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
if you don’t approve, welcome, and keep clinging to it, |
Tassa rāg-ānusayo nānuseti. |
the underlying tendency to greed does not underlie that. |
Dukkhāya vedanāya phuṭṭho |
When you experience a painful feeling, |
samāno na socati na kilamati na paridevati |
if you don’t sorrow or wail or lament, |
na urattāḷiṃ kandati na sammohaṃ āpajjati. |
beating your breast and falling into confusion, |
Tassa paṭigh-ānusayo nānuseti. |
the underlying tendency to repulsion does not underlie that. |
a-dukkham-a-sukhāya vedanāya phuṭṭho |
When you experience a pleasant feeling, |
samāno tassā vedanāya samudayañca atthaṅgamañca |
if you truly understand that feeling’s origin, ending, |
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. |
gratification, drawback, and escape, |
Tassa avijj-ānusayo nānuseti. |
the underlying tendency to ignorance does not underlie that. |
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya |
Mendicants, after giving up the underlying tendency to desire for pleasant feeling, |
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā |
after dispelling the underlying tendency to repulsion towards painful feeling, |
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā |
after uprooting ignorance in the case of neutral feeling, |
avijjaṃ pahāya |
after giving up ignorance |
vijjaṃ uppādetvā |
and giving rise to knowledge, |
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati. |
it’s totally possible to make an end of suffering in the present life. |
Evaṃ passaṃ, bhikkhave, sutavā ariya-sāvako |
Seeing this, a learned noble-one’s-disciple |
cakkhusmiṃ nibbindati, rūpesu nibbindati, |
becomes disenchanted with the eye, sights, |
cakkhu-viññāṇe nibbindati, cakkhu-samphasse nibbindati, |
eye consciousness, eye contact, |
vedanāya nibbindati, taṇhāya nibbindati. |
feeling, and craving. |
Sotasmiṃ nibbindati, saddesu nibbindati |
They become disenchanted with the ear, sounds |
sota-viññāṇe nibbindati, sota-samphasse nibbindati, |
ear consciousness, ear contact |
vedanāya nibbindati, taṇhāya nibbindati. |
feeling, and craving. |
ghānasmiṃ nibbindati, gandhesu nibbindati, |
They become disenchanted with the nose, smells, |
ghāna-viññāṇe nibbindati, ghāna-samphasse nibbindati, |
nose consciousness, nose contact |
vedanāya nibbindati, taṇhāya nibbindati. |
feeling, and craving. |
jivhāya nibbindati, rasesu nibbindati, |
They become disenchanted with the tongue, tastes |
jivhā-viññāṇe nibbindati, jivhā-samphasse nibbindati, |
tongue consciousness, tongue contact |
vedanāya nibbindati, taṇhāya nibbindati. |
feeling, and craving. |
kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati, |
They become disenchanted with the body, touches, |
kāya-viññāṇe nibbindati, kāya-samphasse nibbindati, |
body consciousness, body contact |
vedanāya nibbindati, taṇhāya nibbindati. |
feeling, and craving. |
manasmiṃ nibbindati, dhammesu nibbindati, |
They become disenchanted with the mind, thoughts, |
mano-viññāṇe nibbindati, mano-samphasse nibbindati, |
mind consciousness, mind contact, |
vedanāya nibbindati, taṇhāya nibbindati. |
feeling, and craving. |
Nibbindaṃ virajjati, |
Being disenchanted they become dispassionate. |
virāgā vimuccati. |
Being dispassionate they’re freed. |
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
When freed, they know ‘it is freed’. |
‘Khīṇā jāti, |
They understand: ‘Rebirth is ended, |
vusitaṃ brahmacariyaṃ, |
the spiritual journey has been completed, |
kataṃ karaṇīyaṃ, |
what had to be done has been done, |
nāparaṃ itthattāyā’ti pajānātī”ti. |
there is no return to any state of existence.’” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
Satisfied, the monks were happy with what the Buddha said. |
Imasmiṃ kho pana veyyākaraṇasmiṃ bhaññamāne |
And while this discourse was being spoken, |
saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. |
the minds of sixty monks were freed from asinine-inclinations by not grasping. |
Chachakkasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. |
(end of sutta) |