Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus, “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti. Evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha.
“Here, bhikkhus, there is an ascetic, a second ascetic, a third ascetic, a fourth ascetic. The doctrines of others are empty of ascetics. That is how, bhikkhus, you rightly roar your lion’s roar.
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha—idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti? Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—
It is possible, bhikkhus, that wanderers of other sects might say: ‘But on the strength of what [argument] or with the support of what [authority] do the venerable ones say: “Here, there is an ascetic, a second ascetic, a third ascetic, a fourth ascetic. The doctrines of others are empty of ascetics"?‘ Those wanderers of other sects who speak thus, bhikkhus, should be replied to as follows: ‘There are, friends, four things declared to us by the Blessed One—the knower, the seer, the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the perfectly Awakened One—which we, observing in ourselves, say thus:
idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti. Katame cattāro? Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā; sahadhammikā kho pana piyā manāpā—gahaṭṭhā ceva pabbajitā ca. Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti.
’Here, there is an ascetic, a second ascetic, a third ascetic, a fourth ascetic. The doctrines of others are empty of ascetics. What four? We have |confidence::inspiration, faith, trust [pasāda]| in the Teacher, we have confidence in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, we have fulfillment of virtues, and our companions in the Dhamma—both householders and monastics—are dear and agreeable to us. These, friend, are the four things declared to us by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One, which we, observing in ourselves, say thus: “Here, there is an ascetic, a second ascetic, a third ascetic, a fourth ascetic. The doctrines of others are empty of ascetics.”‘
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṁ satthā, amhākampi atthi dhamme pasādo yo amhākaṁ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṁ sīlāni, amhākampi sahadhammikā piyā manāpā—gahaṭṭhā ceva pabbajitā ca. Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti?
It is possible, bhikkhus, that wanderers of other sects might say: ‘Friends, we too have confidence in our teacher, we too have confidence in our teachings, we too have fulfillment of virtues, and our companions in the teaching—both householders and monastics—are dear and agreeable to us. So, friends, what is the distinction here, what is the disparity, what is the difference between you and us?’
Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘kiṁ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti.
Those wanderers of other sects who ask thus may be answered in this way: ‘How then, friends, is there one goal or are there many goals?’ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, there is one goal, not many.’
‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti.
Then they should be asked: ‘How then, friends, is that goal for one |with passion::with lust, desire, infatuation [sarāga]| or for one |free from passion::without lust [vītarāga]|?‘ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one free from passion, not for one with passion.’
‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti.
Then they should be asked: ‘How then, friends, is that goal for one |with aversion::with hatred, with ill will [sadosa]| or for one free from aversion?’ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one free from aversion, not for one with aversion.’
‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti.
Then they should be asked: ‘How then, friends, is that goal for one |who is deluded::who is befuddled, who is confused [samoha]| or one who is free from delusion?‘ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one free from delusion, not for one who is deluded.’
‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti.
Then they should be asked: ‘How then, friends, is that goal for one |with craving::with wanting, yearning, longing, attachment, lit. thirst [taṇhā]| or for one |free from craving::without wanting, yearning, longing, attachment [vītataṇhā]|?’ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one free from craving, not for one with craving.’
‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti.
Then they should be asked: ‘How then, friends, is that goal for one |with clinging::with attachment, who grasps, who appropriates, who takes possession of [saupādāna]| or for one without clinging?‘ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one without clinging, not for one with clinging.’
‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti.
Then they should be asked: ‘How then, friends, is that goal for one |with vision::with realization, with insight [vidassu]| or for one without vision?’ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one with vision, not for one without vision.’
‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti.
Then they should be asked: ‘How then, friends, is that goal for one who favors and opposes, or for one who does not favor and oppose?‘ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one who does not favor and oppose, not for one who favors and opposes.’
‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti.
Then they should be asked: ‘How then, friends, is that goal for one who |delights in mental proliferation::enjoys manifold ideas, various opinions, takes pleasure in conceptualization [papañcārāma]| or for one who does not delight in mental proliferation?’ Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one who does not delight in mental proliferation, not for one who delights in mental proliferation.’
Dvemā, bhikkhave, diṭṭhiyo—bhavadiṭṭhi ca vibhavadiṭṭhi ca. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā.
Bhikkhus, there are these two views: |the view of existence::belief in being [bhavadiṭṭhi]| and the |view of non-existence::belief in non-being [vibhavadiṭṭhi]|. Any ascetics or brahmins who rely on the view of existence, who have arrived at the view of existence, who are fixed on the view of existence, are opposed to the view of non-existence. Any ascetics or brahmins who rely on the view of non-existence, who have arrived at the view of non-existence, who are fixed on the view of non-existence, are opposed to the view of existence.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino; te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; na parimuccanti dukkhasmā’ti vadāmi.
Any ascetics or brahmins who do not understand as they actually are the |arising::appearance, origination [samudaya]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to these two views are with passion, with aversion, with delusion, with craving, with clinging, without vision, given to favoring and opposing, delighting in and indulging in mental proliferation. They are not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. They are not freed from suffering, I say.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino; te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; parimuccanti dukkhasmā’ti vadāmi.
Any ascetics or brahmins who understand as they actually are the arising, the passing away, the gratification, the drawback, and the escape in regard to these two views are without passion, without aversion, without delusion, without craving, without clinging, with vision, not given to favoring and opposing, not delighting in and indulging in mental proliferation. They are freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. They are freed from suffering, I say.
Four Kinds of Clinging
Cattārimāni, bhikkhave, upādānāni. Katamāni cattāri? Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
Bhikkhus, there are these four kinds of clinging. What four? 1) Clinging to sensual pleasures, 2) clinging to views, 3) clinging to rules and observances, and 4) clinging to a doctrine of self.
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Taṁ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
1) There are, bhikkhus, some ascetics and Brahmins claiming to be proponents of the |complete comprehension::full understanding [pariñña]| of all kinds of clinging. However, they do not rightly proclaim the complete comprehension of all kinds of clinging. They proclaim the comprehension of clinging to sensual pleasures, but they do not proclaim the comprehension of clinging to views, at rules and observances, and at a theory of self. And what is the reason for this? These respected ascetics and brahmins, bhikkhus, do not truly understand these three instances of clinging as they really are. Therefore, these ascetics and brahmins, while claiming to be proponents of the complete comprehension of all kinds of clinging, only proclaim the comprehension of clinging to sensual pleasures, but they do not proclaim the comprehension of clinging to views, clinging to rules and observances, and clinging to a theory of self.
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Taṁ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
2) There are, bhikkhus, some ascetics and Brahmins claiming to be proponents of the complete comprehension of all kinds of clinging. However, they do not rightly proclaim the complete comprehension of all kinds of clinging. They proclaim the comprehension of clinging to sensual pleasures and the comprehension of clinging to views, but they do not proclaim the comprehension of clinging to rules and observances and at a theory of self. And what is the reason for this? These respected ascetics and Brahmins, bhikkhus, do not truly understand these two instances of clinging as they really are. Therefore, these ascetics and Brahmins, while claiming to be proponents of the complete comprehension of all kinds of clinging, only proclaim the comprehension of clinging to sensual pleasures and clinging to views, but they do not proclaim the comprehension of clinging to rules and observances and clinging to a theory of self.
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Taṁ kissa hetu? Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṁ paññapenti—kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
3) There are, bhikkhus, some ascetics and Brahmins claiming to be proponents of the complete comprehension of all kinds of clinging. However, they do not rightly proclaim the complete comprehension of all kinds of clinging. They proclaim the comprehension of clinging to sensual pleasures, the comprehension of clinging to views, and the comprehension of clinging to rules and observances, but they do not proclaim the comprehension of clinging to a theory of self. And what is the reason for this? These respected ascetics and Brahmins, bhikkhus, do not truly understand this one instance of clinging as it really is. Therefore, these ascetics and Brahmins, while claiming to be proponents of the complete comprehension of all kinds of clinging, only proclaim the comprehension of clinging to sensual pleasures, clinging to views, and clinging to rules and observances, but they do not proclaim the comprehension of clinging to a theory of self.
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati; yo dhamme pasādo so na sammaggato akkhāyati; yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati; yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
Bhikkhus, in such a teaching and discipline as that, it is plain that confidence in the Teacher is not rightly directed, that confidence in the teaching is not rightly directed, that confidence in the fulfillment of virtues is not rightly directed, and that affection for the companions in the teaching is not rightly directed. Why is that? Because that is how it is when the teaching and discipline is poorly taught, poorly proclaimed, not leading to deliverance, not conducive to tranquility, not made known by a perfectly Awakened One.
Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṁ paññapeti—kāmupādānassa pariññaṁ paññapeti, diṭṭhupādānassa pariññaṁ paññapeti, sīlabbatupādānassa pariññaṁ paññapeti, attavādupādānassa pariññaṁ paññapeti.
Bhikkhus, when the Tathāgata, accomplished and perfectly Awakened One, claims to be a proponent of the complete comprehension of all kinds of clinging, he rightly proclaims the complete comprehension of all kinds of clinging—he proclaims the comprehension of clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati; yo dhamme pasādo so sammaggato akkhāyati; yā sīlesu paripūrakāritā sā sammaggatā akkhāyati; yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.
Bhikkhus, in such a teaching and discipline as that, it is plain that confidence in the Teacher is rightly directed, that confidence in the teaching is rightly directed, that confidence in the fulfillment of virtues is rightly directed, and that affection for the companions in the teaching is rightly directed. Why is that? Because that is how it is when the teaching and discipline is well taught, well proclaimed, leading to deliverance, conducive to tranquility, made known by a perfectly Awakened One.
The Source of Clinging
Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
Bhikkhus, now these four kinds of clinging have what as their |source::foundation, cause [nidāna]|, what as their |arising::appearance, origination [samudaya]|, what as their |characteristic::nature, quality, type [jātika]|, and from what do they |come into being::generated by [pabhava]|? These four kinds of clinging have craving as their source, craving as their arising, craving as their characteristic, and they come into being from craving.
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
And this craving, bhikkhus, has what as its source, what as its arising, what as its characteristic, and from what does it come into being? Craving has |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| as its source, felt experience as its arising, felt experience as its characteristic, and it comes into being from felt experience.
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
And this felt experience, bhikkhus, has what as its source, what as its arising, what as its characteristic, and from what does it come into being? Felt experience has |contact::sense impingement, raw experience, touch [phassa]| as its source, contact as its arising, contact as its characteristic, and it comes into being from contact.
Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
And this contact, bhikkhus has what as its source, what as its arising, what as its characteristic, and from what does it come into being? This contact has the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| as its source, the six sense bases as its arising, the six sense bases as its characteristic, and it comes into being from the six sense bases.
Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.
And these six sense bases, bhikkhus, have what as their source, what as their arising, what as their characteristic, and from what do they come into being? These six sense bases have |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| as their source, name and form as their arising, name and form as their characteristic, and they come into being from name and form.
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.
And this name and form, bhikkhus, has what as its source, what as its arising, what as its characteristic, and from what does it come into being? This name and form has |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| as its source, consciousness as its arising, consciousness as its characteristic, and it comes into being from consciousness.
Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.
And this consciousness, bhikkhus, has what as its source, what as its arising, what as its characteristic, and from what does it come into being? This consciousness has |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|as its source, intentional constructs as its arising, intentional constructs as its characteristic, and it comes into being from intentional constructs.
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
And these intentional constructs, bhikkhus, have what as their source, what as their arising, what as their characteristic, and from what do they come into being? These intentional constructs have |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| as their source, ignorance as their arising, ignorance as their characteristic, and they come into being from ignorance.
Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṁ upādiyati, na diṭṭhupādānaṁ upādiyati, na sīlabbatupādānaṁ upādiyati, na attavādupādānaṁ upādiyati. Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.
Bhikkhus, when ignorance is abandoned and |wisdom::clear apprehension of how things have come to be, directly knowing [vijja]| has arisen in a bhikkhu, then with the fading away of ignorance and the arising of wisdom, he no longer clings to sensual pleasures, no longer clings to views, no longer clings to rules and observances, no longer clings to a doctrine of self. By not clinging, he remains |unperturbed::without agitation, without worry, untroubled, undisturbed, unshaken [aparitassa]|. Remaining unperturbed, he personally attains |complete quenching [of mental defilements]::complete cooling of mental defilements [parinibbuta]|.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
They understand: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.