MN 38  Mahātaṇhāsaṅkhaya sutta - The Greater Discourse on the Exhaustion of Craving

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park.

Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.

Now on that occasion, a pernicious misconception had arisen in a bhikkhu named Sāti, son of a fisherman, to this effect: “As I understand the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| taught by the Blessed One, it is this same |consciousness::that dependently arisen knowing which, when rooted in ignorance and supported by intentional constructs, finds a footing and becomes established in a sense realm, a form realm, or a formless realm leading to production of renewed existence in the future [viññāṇa]| that runs and wanders through the round of rebirths, not another.”

Assosuṁ kho sambahulā bhikkhū: “sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti. Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ: “saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?

Then several bhikkhus heard: “A pernicious misconception has arisen in the bhikkhu named Sāti, son of a fisherman, to this effect: ‘As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.’” Then those bhikkhus approached the bhikkhu Sāti, son of a fisherman, and having approached, they said this to him: “Is it true, friend Sāti, that such a pernicious misconception has arisen in you to this effect: ‘As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another’?”

“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.

“Exactly so, friends. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.”

Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: “mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.

Then those bhikkhus, wishing to dissuade the bhikkhu Sāti, son of a fisherman, from that pernicious misconception, cross-questioned him, pressed him for reasons, and advised him thus: “Do not say so, friend Sāti. Do not misrepresent the Blessed One. For it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. In many ways, friend Sāti, consciousness has been stated by the Blessed One to be dependently arisen, since without a condition there is no arising of consciousness.’”

Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: “evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.

Yet although he was being cross-questioned, pressed for reasons, and advised by those bhikkhus, the bhikkhu Sāti, son of a fisherman, still stubbornly held on to and adhered to that same pernicious misconception and declared: “Exactly so, friends. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.”

Yato kho te bhikkhū nāsakkhiṁsu sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Assumha kho mayaṁ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Atha kho mayaṁ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocumha: ‘saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”’ti? Evaṁ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Atha kho mayaṁ, bhante, sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: ‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti. Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Yato kho mayaṁ, bhante, nāsakkhimha sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.

When those bhikkhus were unable to dissuade the bhikkhu Sāti, son of a fisherman, from that pernicious misconception, then those bhikkhus approached the Blessed One; having approached and paid homage to the Blessed One, they sat to one side. Sitting to one side, those bhikkhus said this to the Blessed One: “Venerable sir, a pernicious misconception has arisen in the bhikkhu named Sāti, son of a fisherman, to this effect: ‘As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.’ We heard, venerable sir: ‘A pernicious misconception has arisen in the bhikkhu named Sāti, son of a fisherman, to this effect: “As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.”’ Then, venerable sir, we approached the bhikkhu Sāti, son of a fisherman; having approached, we said this to the bhikkhu Sāti, son of a fisherman: ‘Is it true, friend Sāti, that such a pernicious misconception has arisen in you to this effect: “As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another”?’ When this was said, venerable sir, the bhikkhu Sāti, son of a fisherman, said this to us: ‘Exactly so, friends. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.’ Then, venerable sir, wishing to dissuade the bhikkhu Sāti, son of a fisherman, from that pernicious misconception, we cross-questioned him, pressed him for reasons, and advised him: ‘Do not say so, friend Sāti. Do not misrepresent the Blessed One. For it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. In many ways, friend Sāti, consciousness has been stated by the Blessed One to be dependently arisen, since without a condition there is no arising of consciousness.’ Even so, venerable sir, although he was being cross-questioned, pressed for reasons, and advised by us, the bhikkhu Sāti, son of a fisherman, still stubbornly held on to and adhered to that same pernicious misconception and declared: ‘Exactly so, friends. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.’ Since, venerable sir, we were unable to dissuade the bhikkhu Sāti, son of a fisherman, from that pernicious misconception, we therefore report this matter to the Blessed One.”

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi: ‘satthā taṁ, āvuso sāti, āmantetī’”ti.

Then the Blessed One addressed a certain bhikkhu: “Come, bhikkhu, in my name, call the bhikkhu Sāti, son of a fisherman: ‘The Teacher calls you, friend Sāti.’”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: “satthā taṁ, āvuso sāti, āmantetī”ti.

“Yes, venerable sir,” that bhikkhu replied to the Blessed One, and he approached the bhikkhu Sāti, son of a fisherman. Having approached, he said this to the bhikkhu Sāti, son of a fisherman: “The Teacher calls you, friend Sāti.”

“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sātiṁ bhikkhuṁ kevaṭṭaputtaṁ bhagavā etadavoca: “saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?

“Yes, friend,” the bhikkhu Sāti, son of a fisherman, replied to that bhikkhu, and he approached the Blessed One. Having approached and paid homage to the Blessed One, he sat to one side. When the bhikkhu Sāti, son of a fisherman, was seated to one side, the Blessed One said this to him: “Is it true, Sāti, that such a pernicious misconception has arisen in you to this effect: ‘As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another’?”

“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.

“Exactly so, venerable sir. As I understand the Dhamma taught by the Blessed One, it is this same consciousness that runs and wanders through the round of rebirths, not another.”

“Katamaṁ taṁ, sāti, viññāṇan”ti?

“What is that consciousness, Sāti?”

“Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti.

“Venerable sir, it is that which speaks and feels and personally experiences here and there the result of good and bad actions.”

“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti? Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.

“|Misguided person::vain person [moghapurisa]|, to whom have you ever known me to teach the Dhamma in that way? Misguided person, have I not stated in many ways that consciousness is dependently arisen, since without a condition there is no arising of consciousness? But you, misguided person, by your own wrong grasp, not only misrepresent us but also injure yourself and generate much demerit. For that will lead to your harm and suffering for a long time, misguided person.”

Atha kho bhagavā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti?

Then the Blessed One addressed the bhikkhus: “What do you think, bhikkhus? Is there even a spark of wisdom in this bhikkhu Sāti, son of a fisherman, in this Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]|?”

“Kiñhi siyā, bhante? No hetaṁ, bhante”ti. Evaṁ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

“How could there be, venerable sir? No, indeed, venerable sir.” When this was said, the bhikkhu Sāti, son of a fisherman, sat silent, dejected, with shoulders drooping and head down, reflecting, unable to respond.

Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṁ bhikkhū paṭipucchissāmī”ti.

Then the Blessed One, knowing that the bhikkhu Sāti, son of a fisherman, was silent, dejected, with shoulders drooping and head down, reflecting, and unable to respond, said this to the bhikkhu Sāti, son of a fisherman: “You will be known, misguided person, by this own pernicious misconception of yours. Herein, I will question the bhikkhus.”

Atha kho bhagavā bhikkhū āmantesi: “tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti?

Then the Blessed One addressed the bhikkhus: “Bhikkhus, do you too understand the Dhamma taught by me as this bhikkhu Sāti, son of a fisherman, does when he, by his own wrong grasp, not only misrepresents us but also injures himself and generates much demerit?”

“No hetaṁ, bhante. Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.

“No indeed, venerable sir. For in many ways, venerable sir, consciousness has been stated by the Blessed One to be dependently arisen, since without a condition there is no arising of consciousness.”

“Sādhu sādhu, bhikkhave. Sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti. Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.

“Good, good, bhikkhus. It is good that you understand the Dhamma taught by me in this way. For in many ways, bhikkhus, consciousness has been stated by me to be dependently arisen, since without a condition there is no arising of consciousness. But this bhikkhu Sāti, son of a fisherman, by his own wrong grasp, not only misrepresents us but also injures himself and generates much demerit. For that will lead to this misguided person’s harm and suffering for a long time.”

Conditionality of Consciousness

“Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati; ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati; jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati; kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati; manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.

“Bhikkhus, consciousness is reckoned by the particular condition dependent upon which it arises. When consciousness arises dependent on the eye and |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, it is reckoned as eye-consciousness. When consciousness arises dependent on the ear and |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]|, it is reckoned as ear-consciousness. When consciousness arises dependent on the nose and |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]|, it is reckoned as nose-consciousness. When consciousness arises dependent on the tongue and |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]|, it is reckoned as tongue-consciousness. When consciousness arises dependent on the body and |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]|, it is reckoned as body-consciousness. When consciousness arises dependent on the mind and |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]|, it is reckoned as mind-consciousness.

Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṁ gacchati; sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati; tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati; gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati; thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati; saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati.

Just as fire is reckoned by the particular condition dependent upon which it burns—when fire burns dependent on logs, it is reckoned as a log fire; when fire burns dependent on |woodchips::splinters, small twigs [sakalikā]|, it is reckoned as a woodchip fire; when fire burns dependent on grass, it is reckoned as a grass fire; when fire burns dependent on cowdung, it is reckoned as a cowdung fire; when fire burns dependent on husk, it is reckoned as a husk fire; when fire burns dependent on rubbish, it is reckoned as a rubbish fire.

Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati, ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati, jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati. Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati. Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.

So too, bhikkhus, consciousness is reckoned by the particular condition dependent upon which it arises. When consciousness arises dependent on the eye and forms, it is reckoned as eye-consciousness; when consciousness arises dependent on the ear and sounds, it is reckoned as ear-consciousness; when consciousness arises dependent on the nose and odors, it is reckoned as nose-consciousness; when consciousness arises dependent on the tongue and tastes, it is reckoned as tongue-consciousness; when consciousness arises dependent on the body and tangible objects, it is reckoned as body-consciousness; when consciousness arises dependent on the mind and mental objects, it is reckoned as mind-consciousness.

Bhūtamidanti, bhikkhave, passathā”ti?

Bhikkhus, do you see that this has come to be?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Tadāhārasambhavanti, bhikkhave, passathā”ti?

“Do you see that this has arisen, bhikkhus, through that very |nutriment::fuel, sustenance [āhāra]|?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti?

“With the ending of that very nutriment, bhikkhus, do you see that whatever has come to be has the nature to cease?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

“Bhikkhus, does doubt arise when one is uncertain whether this has come to be?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

“Bhikkhus, does doubt arise when one is uncertain whether this has arisen from that nutriment?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

“Bhikkhus, does doubt arise when one is uncertain whether whatever has come to be has the nature to cease with the ending of that very nutriment?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?

“Bhikkhus, for one who sees with |right wisdom::with correct distinctive knowledge [sammappaññāya]| as it really is that ‘this has come to be,’ is that doubt abandoned?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?

“Bhikkhus, for one who sees with right wisdom as it really is that ‘this has arisen from that nutriment,’ is that doubt abandoned?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?

“Bhikkhus, for one who sees with right wisdom as it really is that ‘whatever has come to be has the nature to cease with the ending of that very nutriment,’ is that doubt abandoned?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

“Bhikkhus, are you free from doubt here that this has come to be?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

“Bhikkhus, are you free from doubt here that this has arisen from that nutriment?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

“Bhikkhus, are you free from doubt here that whatever has come to be has the nature to cease with the ending of that very nutriment?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?

“Bhikkhus, has ‘this has come to be’ been clearly seen with right wisdom |as it is in actuality::as it has come to be, in reality [yathābhūta]|?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?

“Bhikkhus, has ‘this has arisen from that nutriment’ been clearly seen with right wisdom as it is in actuality?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?

“Bhikkhus, has ‘whatever has come to be has the nature to cease with the ending of that very nutriment’ been clearly seen with right wisdom as it is in actuality?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?

“Bhikkhus, pure and bright as this view is, if you adhere to it, cherish it, treasure it, and treat it as a possession, would you then understand that the Dhamma has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of |grasping::clutching, seizing [gahaṇa]|?”

“No hetaṁ, bhante”.

“No, venerable sir.”

“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?

“Bhikkhus, pure and bright as this view is, if you do not adhere to it, cherish it, treasure it, and treat it as a possession, would you then understand that the Dhamma has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

The Four Nutriments and Their Conditionality

“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.

“Bhikkhus, there are these four nutriments for the |endurance::continuity, longevity [ṭhitiyā]| of beings that are existing and for the support of those seeking birth. What four? Edible food, whether coarse or fine; second, |contact::sense impingement, raw experience, touch [phassa]|; third, |mental intention::mental volition, mental will [manosañcetanā]|; and fourth, |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]|.

Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.

These four nutriments, bhikkhus, 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 nutriments have |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| 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? This 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? This 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.

Arising of Suffering

Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

And so, dependent on ignorance, bhikkhus, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arises; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering.

Jātipaccayā jarāmaraṇanti iti kho panetaṁ vuttaṁ; jātipaccayā nu kho, bhikkhave, jarāmaraṇaṁ, no vā, kathaṁ vā ettha hotī”ti?

“‘Dependent on birth, aging and death [arises]’: thus it has been said. Now, bhikkhus, is the arising of aging and death dependent on birth or not, or how do you take it in this case?”

“Jātipaccayā, bhante, jarāmaraṇaṁ; evaṁ no ettha hoti—jātipaccayā jarāmaraṇan”ti.

“The arising of aging and death is dependent on birth, venerable sir. Thus we take it in this case: ‘Dependent on birth, aging and death arises.’”

“Bhavapaccayā jātīti iti kho panetaṁ vuttaṁ; bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṁ vā ettha hotī”ti?

“‘Dependent on existence, birth arises’: thus it has been said. Now, bhikkhus, is the arising of birth dependent on existence or not, or how do you take it in this case?”

“Bhavapaccayā, bhante, jāti; evaṁ no ettha hoti—bhavapaccayā jātī”ti.

“The arising of birth is dependent on existence, venerable sir. Thus we take it in this case: ‘Dependent on existence, birth arises.’”

“Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ; upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti?

“‘Dependent on clinging, existence arises’: thus it has been said. Now, bhikkhus, is the arising of existence dependent on clinging or not, or how do you take it in this case?”

“Upādānapaccayā, bhante, bhavo; evaṁ no ettha hoti—upādānapaccayā bhavo”ti.

“The arising of existence is dependent on clinging, venerable sir. Thus we take it in this case: ‘Dependent on clinging, existence arises.’”

“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti?

“‘Dependent on craving, clinging arises’: thus it has been said. Now, bhikkhus, is the arising of clinging dependent on craving or not, or how do you take it in this case?”

“Taṇhāpaccayā, bhante, upādānaṁ; evaṁ no ettha hoti—taṇhāpaccayā upādānan”ti.

“The arising of clinging is dependent on craving, venerable sir. Thus we take it in this case: ‘Dependent on craving, clinging arises.’”

“Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ; vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti?

“‘Dependent on felt experience, craving arises’: thus it has been said. Now, bhikkhus, is the arising of craving dependent on felt experience or not, or how do you take it in this case?”

“Vedanāpaccayā, bhante, taṇhā; evaṁ no ettha hoti—vedanāpaccayā taṇhā”ti.

“The arising of craving is dependent on felt experience, venerable sir. Thus we take it in this case: ‘Dependent on felt experience, craving arises.’”

“Phassapaccayā vedanāti iti kho panetaṁ vuttaṁ; phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṁ vā ettha hotī”ti?

“‘Dependent on contact, felt experience arises’: thus it has been said. Now, bhikkhus, is the arising of felt experience dependent on contact or not, or how do you take it in this case?”

“Phassapaccayā, bhante, vedanā; evaṁ no ettha hoti—phassapaccayā vedanā”ti.

“The arising of felt experience is dependent on contact, venerable sir. Thus we take it in this case: ‘Dependent on contact, felt experience arises.’”

“Saḷāyatanapaccayā phassoti iti kho panetaṁ vuttaṁ; saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṁ vā ettha hotī”ti?

“‘Dependent on the six sense bases, contact arises’: thus it has been said. Now, bhikkhus, is the arising of contact dependent on the six sense bases or not, or how do you take it in this case?”

“Saḷāyatanapaccayā, bhante, phasso; evaṁ no ettha hoti—saḷāyatanapaccayā phasso”ti.

“The arising of contact is dependent on the six sense bases, venerable sir. Thus we take it in this case: ‘Dependent on the six sense bases, contact arises.’”

“Nāmarūpapaccayā saḷāyatananti iti kho panetaṁ vuttaṁ; nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṁ, no vā, kathaṁ vā ettha hotī”ti?

“‘Dependent on name and form, the six sense bases arise’: thus it has been said. Now, bhikkhus, are the six sense bases dependent on name and form or not, or how do you take it in this case?”

“Nāmarūpapaccayā, bhante, saḷāyatanaṁ; evaṁ no ettha hoti—nāmarūpapaccayā saḷāyatanan”ti.

“The arising of the six sense bases is dependent on name and form, venerable sir. Thus we take it in this case: ‘Dependent on name and form, the six sense bases arise.’”

“Viññāṇapaccayā nāmarūpanti iti kho panetaṁ vuttaṁ; viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṁ, no vā, kathaṁ vā ettha hotī”ti?

“‘Dependent on consciousness, name and form arises’: thus it has been said. Now, bhikkhus, is the arising of name and form dependent on consciousness or not, or how do you take it in this case?”

“Viññāṇapaccayā, bhante, nāmarūpaṁ; evaṁ no ettha hoti—viññāṇapaccayā nāmarūpan”ti.

“The arising of name and form is dependent on consciousness, venerable sir. Thus we take it in this case: ‘Dependent on consciousness, name and form arises.’”

“Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ; saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṁ, no vā, kathaṁ vā ettha hotī”ti?

“‘Dependent on intentional constructs, consciousness arises’: thus it has been said. Now, bhikkhus, is the arising of consciousness dependent on intentional constructs or not, or how do you take it in this case?”

“Saṅkhārapaccayā, bhante, viññāṇaṁ; evaṁ no ettha hoti—saṅkhārapaccayā viññāṇan”ti.

“The arising of consciousness is dependent on intentional constructs, venerable sir. Thus we take it in this case: ‘Dependent on intentional constructs, consciousness arises.’”

“Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ; avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti?

“‘Dependent on ignorance, intentional constructs arise’: thus it has been said. Now, bhikkhus, are intentional constructs dependent on ignorance or not, or how do you take it in this case?”

“Avijjāpaccayā, bhante, saṅkhārā; evaṁ no ettha hoti—avijjāpaccayā saṅkhārā”ti.

“The arising of intentional constructs is dependent on ignorance, venerable sir. Thus we take it in this case: ‘Dependent on ignorance, intentional constructs arise.’”

“Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Good, bhikkhus. It is well that you say this and I say this: ‘When this exists, that comes to be; with the arising of this, that arises. That is: dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness [arises; dependent on consciousness, name and form arises; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering.’

Ending of Suffering

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes the ending of intentional constructs; with the ending of intentional constructs comes the ending of consciousness; with the ending of consciousness comes the ending of name and form; with the ending of name and form comes the ending of the six sense bases; with the ending of the six sense bases comes the ending of contact; with the ending of contact comes the ending of felt experience; with the ending of felt experience comes the ending of craving; with the ending of craving comes the ending of clinging; with the ending of clinging comes the ending of existence; with the ending of existence comes the ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering.”

Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṁ vuttaṁ; jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṁ vā ettha hotī”ti?

“‘With the ending of birth, aging and death [cease]’: thus it was said. Now, bhikkhus, is the ceasing of aging and death dependent on the ending of birth or not, or how do you take it in this case?”

“Jātinirodhā, bhante, jarāmaraṇanirodho; evaṁ no ettha hoti—jātinirodhā jarāmaraṇanirodho”ti.

“The ceasing of aging and death is dependent on the ending of birth, venerable sir. Thus we take it in this case: ‘With the ending of birth, aging and death cease.’”

“Bhavanirodhā jātinirodhoti iti kho panetaṁ vuttaṁ; bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṁ vā ettha hotī”ti?

“‘With the ending of existence comes the ending of birth’: thus it was said. Now, bhikkhus, is the ending of birth dependent on the ending of existence or not, or how do you take it in this case?”

“Bhavanirodhā, bhante, jātinirodho; evaṁ no ettha hoti—bhavanirodhā jātinirodho”ti.

“The ending of birth is dependent on the ending of existence, venerable sir. Thus we take it in this case: ‘With the ending of existence comes the ending of birth.’”

“Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ; upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti?

“‘With the ending of clinging comes the ending of existence’: thus it was said. Now, bhikkhus, is the ending of existence dependent on the ending of clinging or not, or how do you take it in this case?”

“Upādānanirodhā, bhante, bhavanirodho; evaṁ no ettha hoti—upādānanirodhā bhavanirodho”ti.

“The ending of existence is dependent on the ending of clinging, venerable sir. Thus we take it in this case: ‘With the ending of clinging comes the ending of existence.’”

“Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ; taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti?

“‘With the ending of craving comes the ending of clinging’: thus it was said. Now, bhikkhus, is the ending of clinging dependent on the ending of craving or not, or how do you take it in this case?”

“Taṇhānirodhā, bhante, upādānanirodho; evaṁ no ettha hoti—taṇhānirodhā upādānanirodho”ti.

“The ending of clinging is dependent on the ending of craving, venerable sir. Thus we take it in this case: ‘With the ending of craving comes the ending of clinging.’”

“Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ; vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti?

“‘With the ending of felt experience comes the ending of craving’: thus it was said. Now, bhikkhus, is the ending of craving dependent on the ending of felt experience or not, or how do you take it in this case?”

“Vedanānirodhā, bhante, taṇhānirodho; evaṁ no ettha hoti—vedanānirodhā taṇhānirodho”ti.

“The ending of craving is dependent on the ending of felt experience, venerable sir. Thus we take it in this case: ‘With the ending of felt experience comes the ending of craving.’”

“Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ; phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṁ vā ettha hotī”ti?

“‘With the ending of contact comes the ending of felt experience’: thus it was said. Now, bhikkhus, is the ending of felt experience dependent on the ending of contact or not, or how do you take it in this case?”

“Phassanirodhā, bhante, vedanānirodho; evaṁ no ettha hoti—phassanirodhā vedanānirodho”ti.

“The ending of felt experience is dependent on the ending of contact, venerable sir. Thus we take it in this case: ‘With the ending of contact comes the ending of felt experience.’”

“Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ; saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṁ vā ettha hotī”ti?

“‘With the ending of the six sense bases comes the ending of contact’: thus it was said. Now, bhikkhus, is the ending of contact dependent on the ending of the six sense bases or not, or how do you take it in this case?”

“Saḷāyatananirodhā, bhante, phassanirodho; evaṁ no ettha hoti—saḷāyatananirodhā phassanirodho”ti.

“The ending of contact is dependent on the ending of the six sense bases, venerable sir. Thus we take it in this case: ‘With the ending of the six sense bases comes the ending of contact.’”

“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ; nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṁ vā ettha hotī”ti?

“‘With the ending of name and form comes the ending of the six sense bases’: thus it was said. Now, bhikkhus, is the ending of the six sense bases dependent on the ending of name and form or not, or how do you take it in this case?”

“Nāmarūpanirodhā, bhante, saḷāyatananirodho; evaṁ no ettha hoti—nāmarūpanirodhā saḷāyatananirodho”ti.

“The ending of the six sense bases is dependent on the ending of name and form, venerable sir. Thus we take it in this case: ‘With the ending of name and form comes the ending of the six sense bases.’”

“Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ; viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṁ vā ettha hotī”ti?

“‘With the ending of consciousness comes the ending of name and form’: thus it was said. Now, bhikkhus, is the ending of name and form dependent on the ending of consciousness or not, or how do you take it in this case?”

“Viññāṇanirodhā, bhante, nāmarūpanirodho; evaṁ no ettha hoti—viññāṇanirodhā nāmarūpanirodho”ti.

“The ending of name and form is dependent on the ending of consciousness, venerable sir. Thus we take it in this case: ‘With the ending of consciousness comes the ending of name and form.’”

“Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ; saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti?

“‘With the ending of intentional constructs comes the ending of consciousness’: thus it was said. Now, bhikkhus, is the ending of consciousness dependent on the ending of intentional constructs or not, or how do you take it in this case?”

“Saṅkhāranirodhā, bhante, viññāṇanirodho; evaṁ no ettha hoti—saṅkhāranirodhā viññāṇanirodho”ti.

“The ending of consciousness is dependent on the ending of intentional constructs, venerable sir. Thus we take it in this case: ‘With the ending of intentional constructs comes the ending of consciousness.’”

“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ; avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti?

“‘With the ending of ignorance comes the ending of intentional constructs’: thus it was said. Now, bhikkhus, is the ending of intentional constructs dependent on the ending of ignorance or not, or how do you take it in this case?”

“Avijjānirodhā, bhante, saṅkhāranirodho; evaṁ no ettha hoti—avijjānirodhā saṅkhāranirodho”ti.

“The ending of intentional constructs is dependent on the ending of ignorance, venerable sir. Thus we take it in this case: ‘With the ending of ignorance comes the ending of intentional constructs.’”

“Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“Good, bhikkhus. It is well that you say this and I say this: ‘When this does not exist, that does not come to be; with the ending of this, that ceases. That is: With the complete fading away and ending of ignorance comes the ending of intentional constructs; with the ending of intentional constructs comes the ending of consciousness; with the ending of consciousness comes the ending of name and form; with the ending of name and form comes the ending of the six sense bases; with the ending of the six sense bases comes the ending of contact; with the ending of contact comes the ending of felt experience; with the ending of felt experience comes the ending of craving; with the ending of craving comes the ending of clinging; with the ending of clinging comes the ending of existence; with the ending of existence comes the ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering.’

Personal Reflection

Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha: ‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti?

“Bhikkhus, knowing thus and seeing thus, would you look back to the past [thinking]: ‘Did we truly exist in the past? Did we truly not exist in the past? What were we truly in the past? How were we truly in the past? Having been what, what did we become in the past?’”

“No hetaṁ, bhante”.

“Certainly not, venerable sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti?

“Bhikkhus, knowing thus and seeing thus, would you look ahead to the future [thinking]: ‘Will we truly exist in the future? Will we truly not exist in the future? What will we truly be in the future? How will we truly be in the future? Having been what, what will we become in the future?’”

“No hetaṁ, bhante”.

“Certainly not, venerable sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti?

“Bhikkhus, knowing thus and seeing thus, would you now be inwardly doubtful about the present time [thinking]: ‘Am I truly? Am I truly not? What am I truly? How am I truly? Where has this being come from? Where will it go?’”

“No hetaṁ, bhante”.

“Certainly not, venerable sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti?

“Bhikkhus, knowing thus and seeing thus, would you say: ‘The Teacher is our respected authority, and we speak thus out of respect for the Teacher’?”

“No hetaṁ, bhante”.

“Certainly not, venerable sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—samaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti?

“Bhikkhus, knowing thus and seeing thus, would you say: ‘The ascetic says this, and since we are ascetics, we too speak in this way’?”

“No hetaṁ, bhante”.

“Certainly not, venerable sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti?

“Bhikkhus, knowing thus and seeing thus, would you acknowledge another as your teacher?”

“No hetaṁ, bhante”.

“Certainly not, venerable sir.”

“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?

“Bhikkhus, knowing thus and seeing thus, would you fall back on the rites, ritual performances, and noisy ceremonies of many different ascetics and brahmins, taking them as the |essence::core, the heartwood [sāra]|?”

“No hetaṁ, bhante”.

“Certainly not, venerable sir.”

“Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti.

“Bhikkhus, do you speak only of what you have known, seen, and understood for yourselves?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi. Sandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi—iti yantaṁ vuttaṁ, idametaṁ paṭicca vuttanti.

“Good, bhikkhus. You have been guided by me in this Dhamma which is visible in the here and now, giving immediate fruit, inviting one to come and see, |worthy of application::onward leading, practical, relevant [opaneyyika]|, and to be personally realized by the wise. For it was in reference to this that it has been said: ‘Bhikkhus, this Dhamma is visible in the here and now, giving immediate fruit, inviting one to come and see, worthy of application, and to be personally realized by the wise.’”

From Conception to Maturity

Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti.

“Bhikkhus, the |conception [in the womb]::lit. descent of an embryo [gabbhassāvakkanti]| occurs through the coming together of three conditions. Here, if the mother and father come together, but the mother is not in her fertile period, and the |consciousness seeking rebirth::the being to be born [gandhabba]| is not present—in this case, no conception occurs. If the mother and father come together, and the mother is in her fertile period, but the consciousness seeking rebirth is not present—in this case too, no conception occurs. But when, bhikkhus, the mother and father come together, and the mother is in her fertile period, and the consciousness seeking rebirth is present—through the coming together of these three conditions, conception [in the womb] occurs.

Tamenaṁ, bhikkhave, mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garubhāraṁ. Tamenaṁ, bhikkhave, mātā navannaṁ vā dasannaṁ vā māsānaṁ accayena vijāyati mahatā saṁsayena garubhāraṁ. Tamenaṁ jātaṁ samānaṁ sakena lohitena poseti. Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ.

The mother carries the embryo in her womb for nine or ten months with great |anxiety::doubt, uncertainty [saṁsaya]|, as a heavy burden. Then, at the end of nine or ten months, the mother gives birth with great anxiety, as a heavy burden. When the child is born, she nourishes it with her own blood; for, bhikkhus, the mother’s breast milk is called ‘blood’ in the Noble One’s Vinaya.

Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ.

As that child grows and their faculties mature, they play with those games for children such as: a toy plough, |tip-cat::game of sticks; A traditional outdoor game using two sticks—a small, tapered wooden peg (the “cat”) and a longer stick (the “bat”)—where players flick the cat into the air and hit it as far as possible, similar to cricket or baseball, with fielders trying to catch it. [ghaṭikā]|, somersaults, a toy windmill, toy measures, toy cars, and a game of bows and arrows.

Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,

And as that child grows and their faculties mature [still further], they enjoy themselves, provided and endowed with the five cords of sensual pleasures—forms cognizable by the eye that are wished for, desirable, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|,

sotaviññeyyehi saddehi …

sounds cognizable by the ear that are wished for, desirable, agreeable, pleasing, sensual, and enticing,

ghānaviññeyyehi gandhehi …

odors cognizable by the nose that are wished for, desirable, agreeable, pleasing, sensual, and enticing,

jivhāviññeyyehi rasehi …

tastes cognizable by the tongue that are wished for, desirable, agreeable, pleasing, sensual, and enticing,

kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.

tangible objects cognizable by the body that are wished for, desirable, agreeable, pleasing, sensual, and enticing.

The Cycle of Craving and Suffering

So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

On seeing a form with the eye, they are |infatuated::enamoured, attracted [sārajjati]| with it if it is |agreeable::cherished, endearing [piyarūpa]|, and are |repelled by::hostile to [byāpajjati]| it if it is disagreeable. They abide with mindfulness of the body unestablished and |with a constricted mind::with an unwholesome mind [parittacetasa]|. And they do not understand |as it truly is::as it has come to be, in reality [yathābhūta]|, that |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]| wherein, those arisen |harmful::injurious, destructive, bad, or evil [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities cease without remainder.

So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Engaged thus in favoring and opposing, whatever feeling they feel—whether pleasant, painful, or neither-painful-nor-pleasant—they delight in that feeling, welcome it, and remain |holding tightly::clinging, fixating [ajjhosāya]| to it. As they delight in, welcome, and remain holding tightly to that feeling, |pleasure::enjoyment, relish [nandi]| arises in them. Now taking pleasure in feelings is |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. Dependent on that clinging, [a state of] |existence::being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on that existence, birth arises; dependent on that birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering.

Sotena saddaṁ sutvā …pe…

On hearing a sound with the ear, they are infatuated with it if it is agreeable, and are repelled by it if it is disagreeable. They abide with mindfulness of the body unestablished and with a constricted mind. And they do not understand as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder. Engaged thus in favoring and opposing, whatever feeling they feel—whether pleasant, painful, or neither-painful-nor-pleasant—they delight in that feeling, welcome it, and remain holding tightly to it. As they delight in, welcome, and remain holding tightly to that feeling, pleasure arises in them. Now taking pleasure in feelings is clinging. Dependent on that clinging, [a state of] existence arises; dependent on that existence, birth arises; dependent on that birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering.

ghānena gandhaṁ ghāyitvā …pe…

On smelling an odor with the nose, they are infatuated with it if it is agreeable, and are repelled by it if it is disagreeable. They abide with mindfulness of the body unestablished and with a constricted mind. And they do not understand as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder. Engaged thus in favoring and opposing, whatever feeling they feel—whether pleasant, painful, or neither-painful-nor-pleasant—they delight in that feeling, welcome it, and remain holding tightly to it. As they delight in, welcome, and remain holding tightly to that feeling, pleasure arises in them. Now taking pleasure in feelings is clinging. Dependent on that clinging, [a state of] existence arises; dependent on that existence, birth arises; dependent on that birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering.

jivhāya rasaṁ sāyitvā …pe…

On tasting a flavor with the tongue, they are infatuated with it if it is agreeable, and are repelled by it if it is disagreeable. They abide with mindfulness of the body unestablished and with a constricted mind. And they do not understand as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder. Engaged thus in favoring and opposing, whatever feeling they feel—whether pleasant, painful, or neither-painful-nor-pleasant—they delight in that feeling, welcome it, and remain holding tightly to it. As they delight in, welcome, and remain holding tightly to that feeling, pleasure arises in them. Now taking pleasure in feelings is clinging. Dependent on that clinging, [a state of] existence arises; dependent on that existence, birth arises; dependent on that birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering.

kāyena phoṭṭhabbaṁ phusitvā …pe…

On touching a tactile object with the body, they are infatuated with it if it is agreeable, and are repelled by it if it is disagreeable. They abide with mindfulness of the body unestablished and with a constricted mind. And they do not understand as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder. Engaged thus in favoring and opposing, whatever feeling they feel—whether pleasant, painful, or neither-painful-nor-pleasant—they delight in that feeling, welcome it, and remain holding tightly to it. As they delight in, welcome, and remain holding tightly to that feeling, pleasure arises in them. Now taking pleasure in feelings is clinging. Dependent on that clinging, [a state of] existence arises; dependent on that existence, birth arises; dependent on that birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering.

manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

On cognizing a mental object with the mind, they are infatuated with it if it is agreeable, and are repelled by it if it is disagreeable. They abide with mindfulness of the body unestablished and with a constricted mind. And they do not understand as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.

So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Engaged thus in favoring and opposing, whatever feeling they feel—whether pleasant, painful, or neither-painful-nor-pleasant—they delight in that feeling, welcome it, and remain holding tightly to it. As they delight in, welcome, and remain holding tightly to that feeling, pleasure arises in them. Now taking pleasure in feelings is clinging. Dependent on that clinging, [a state of] existence arises; dependent on that existence, birth arises; dependent on that birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering.

The Path to Liberation

Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

Here, bhikkhus, a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, an Arahant, a perfectly Awakened One arises in the world, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| that is entirely perfect and pure.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajati.

A householder or householder’s son or someone born into a certain family hears the Dhamma. On hearing the Dhamma, he acquires |faith::confidence, conviction, trust [saddha]| in the Tathāgata. Endowed with that faith, he reflects thus: ‘The household life is |confined::crowded, cramped [sambādha]|, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the |ochre robes::organic brown color robes; monks’ robes [kāsāya]|, and go forth from the household life into homelessness.’ Then, at a later time, having given up a small or large fortune, having left behind a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

Having gone forth, he undertakes the bhikkhu’s training and way of life. He abandons destruction of life and refrains from killing living beings. Having laid aside sticks and weapons, |conscientious::sensitive, with an internal sense of carefulness and concern for the welfare of others [lajjī]| and |compassionate::sympathetic [dayāpanna]|, he dwells with sympathy for the welfare of all living beings.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.

He abandons the taking of what is not given and refrains from taking what is not given. Taking only what is given, expecting only what is given, by not stealing, he dwells in purity.

Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.

He abandons unchastity and observes celibacy, living apart, and refrains from |sexual activity::sexual intercourse [methuna]|, the common person’s practice.

Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.

He abandons false speech and refrains from lying. He is |truthful::honest [saccavādī]|, |adheres to truth::united with truth [saccasandha]|, trustworthy, |dependable::reliable [paccayika]|, and |does not deceive::does not break one’s word, to keep one’s promises [avisaṃvādaka]| the world.

Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti.

He abandons |divisive speech::slanderous, defamatory, malicious speech [pisuṇavācā]| and refrains from divisive speech. Having heard something here, he does not repeat it over there to cause division; and having heard something over there, he does not repeat it here to stir conflict. Thus, he is one who reconciles those who are divided, a promoter of harmony, who delights in concord, cherishes unity, rejoices in harmony, and speaks words that bring people together.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.

He abandons |harsh speech::abusive, rude, or unkind way of speaking [pharusāvācā]| and refrains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, heart-touching, refined, pleasing and agreeable to many.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

He abandons |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]| and refrains from frivolous chatter. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks on the Dhamma and speaks on the Vinaya. His words are worth treasuring, spoken at an appropriate time, with basis, with defined purpose, and beneficial.

So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
ekabhattiko hoti rattūparato, virato vikālabhojanā,
naccagītavāditavisūkadassanā paṭivirato hoti,
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
uccāsayanamahāsayanā paṭivirato hoti,
jātarūparajatapaṭiggahaṇā paṭivirato hoti,
āmakadhaññapaṭiggahaṇā paṭivirato hoti,
āmakamaṁsapaṭiggahaṇā paṭivirato hoti,
itthikumārikapaṭiggahaṇā paṭivirato hoti,
dāsidāsapaṭiggahaṇā paṭivirato hoti,
ajeḷakapaṭiggahaṇā paṭivirato hoti,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,
khettavatthupaṭiggahaṇā paṭivirato hoti,
dūteyyapahiṇagamanānuyogā paṭivirato hoti,
kayavikkayā paṭivirato hoti,
tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

He refrains from injuring seeds and plants;
he practices eating only one meal a day, |abstains from eating at night::stopped the evening meal [rattūparata]|, and refrains from |untimely eating::eating outside the proper time, typically observed from afternoon until dawn [vikālabhojana]|;
he refrains from dancing, singing, music, and watching shows;
as well as from wearing garlands, using perfumes, oils, and beautifying the body with ornaments;
he abandons high and luxurious beds;
he refrains from accepting gold and silver;
he refrains from accepting uncooked grain;
he refrains from accepting raw meat;
he refrains from accepting women or young girls;
he refrains from accepting female and male servants;
he refrains from accepting goats and sheep;
he refrains from accepting chickens and pigs;
he refrains from accepting elephants, cows, horses, and mares;
he refrains from accepting fields and plots of land;
he refrains from running errands or acting as a messenger;
he refrains from trading;
he refrains from using false scales, false weights and false measures;
he refrains from bribing, defrauding, counterfeiting and dishonest dealing;
he refrains from cutting, killing, tying, highway robbery, stealing and armed robbery.

So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

He is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with his requisites. Just as a bird flies wherever it goes with its wings as its only burden, so too the bhikkhu is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with what he has. Endowed with this noble aggregate of |virtue::moral conduct, ethical behavior [sīla]|, he personally experiences blameless happiness within.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.

Upon seeing a form with the eye, he does not |grasp at its prominent features::focusing on its external characteristics [nimittaggāhī]| nor is |enticed by the details::focused on the secondary characteristics [anubyañjanaggāhī]|. Since if he were to dwell with the eye faculty unguarded, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| might invade him. Therefore, he undertakes the restraint of the eye faculty, he guards the eye faculty, and he achieves restraint over the eye faculty.

Sotena saddaṁ sutvā …pe…

Upon hearing a sound with the ear, he does not grasp at its prominent features nor is enticed by the details. Since if he were to dwell with the ear faculty unguarded, unwholesome states of craving and distress might invade him. Therefore, he undertakes the restraint of the ear faculty, he guards the ear faculty, and he achieves restraint over the ear faculty.

ghānena gandhaṁ ghāyitvā …pe…

Upon smelling an odor with the nose, he does not grasp at its prominent features nor is enticed by the details. Since if he were to dwell with the nose faculty unguarded, unwholesome states of craving and distress might invade him. Therefore, he undertakes the restraint of the nose faculty, he guards the nose faculty, and he achieves restraint over the nose faculty.

jivhāya rasaṁ sāyitvā …pe…

Upon tasting a flavor with the tongue, he does not grasp at its prominent features nor is enticed by the details. Since if he were to dwell with the tongue faculty unguarded, unwholesome states of craving and distress might invade him. Therefore, he undertakes the restraint of the tongue faculty, he guards the tongue faculty, and he achieves restraint over the tongue faculty.

kāyena phoṭṭhabbaṁ phusitvā …pe…

Upon touching a tangible object with the body, he does not grasp at its prominent features nor is enticed by the details. Since if he were to dwell with the body faculty unguarded, unwholesome states of craving and distress might invade him. Therefore, he undertakes the restraint of the body faculty, he guards the body faculty, and he achieves restraint over the body faculty.

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

Upon cognizing a mental object with the mind, he does not grasp at its prominent features nor is enticed by the details. Since if he were to dwell with the mind faculty unguarded, unwholesome states of craving and distress might invade him. Therefore, he undertakes the restraint of the mind faculty, he guards the mind faculty, and he achieves restraint over the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself a happiness that is unsullied.

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

He is one who acts with |full awareness::clear comprehension [sampajāna]| when going forward and returning; who acts with full awareness when looking ahead and looking away; who acts with full awareness when flexing and extending his limbs; who acts with full awareness in wearing his robes and carrying his outer robe and bowl; who acts with full awareness when eating, drinking, consuming food, and tasting; who acts with full awareness when defecating and urinating; who acts with full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

Endowed with this noble aggregate of virtue, endowed with this noble aggregate of |contentment::satisfaction [santuṭṭhi]|, endowed with this noble aggregate of restraint of the senses, endowed with this noble aggregate of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| and |full awareness::attentiveness, clear and full comprehension [sampajañña]|, he dwells in a secluded lodging—in the forest, at the foot of a tree, on a mountain, in a ravine, in a mountain cave, in a charnel ground, in the forest thicket, in the open air, on a heap of straw.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

After the meal, having returned from alms round, he sits down cross-legged, keeping his body upright, establishing mindfulness as the first priority. He gives up |craving::greediness, wanting, yearning [abhijjhā]| for the world, purifying his mind of craving; gives up |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| and dwells with a mind free from ill will, with sympathy for the welfare of all living beings, purifying his mind of |ill will and hatred::enmity and aversion [byāpādapadosa]|. He gives up |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, and dwells free from dullness and drowsiness, |perceptive of light::aware of brightness [ālokasaññī]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, purifying his mind of dullness and drowsiness. He gives up |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and dwells unagitated, with an inwardly peaceful mind, purifying his mind of restlessness and worry. He gives up |doubt::uncertainty, indecisiveness wrt suffering, its arising, its ending, and the way of practice leading to the end of suffering [vicikiccha]|, and dwells having crossed beyond doubt, without doubt about wholesome states, purifying his mind from doubt.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati.

Having given up the five hindrances, |impurities::blemishes, flaws, imperfections [upakkilese]| of the mind that weaken wisdom, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. Furthermore, bhikkhus, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. Furthermore, with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, the bhikkhu dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body; [and] enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ [or] with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

On seeing a form with the eye, he is not infatuated with it if it is agreeable, and is not repelled by it if it is disagreeable. He abides with mindfulness of the body established and with a |boundless::limitless, immeasurable [appamāṇa]| mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.

So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

Having thus abandoned favoring and opposing, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he does not delight in that feeling, does not welcome it, and does not remain holding tightly to it. As he does not delight in, does not welcome, and does not remain holding tightly to that feeling, the pleasure in feelings ceases. With the ending of his pleasure comes the ending of clinging; with the ending of clinging comes the ending of existence; with the ending of existence comes the ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering.

Sotena saddaṁ sutvā …pe…

On hearing a sound with the ear, he is not infatuated with it if it is agreeable, and is not repelled by it if it is disagreeable. He abides with mindfulness of the body established and with a boundless mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder. Having thus abandoned favoring and opposing, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he does not delight in that feeling, does not welcome it, and does not remain holding tightly to it. As he does not delight in, does not welcome, and does not remain holding tightly to that feeling, the pleasure in feelings ceases. With the ending of his pleasure comes the ending of clinging; with the ending of clinging comes the ending of existence; with the ending of existence comes the ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering.

ghānena gandhaṁ ghāyitvā …pe…

On smelling an odor with the nose, he is not infatuated with it if it is agreeable, and is not repelled by it if it is disagreeable. He abides with mindfulness of the body established and with a boundless mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder. Having thus abandoned favoring and opposing, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he does not delight in that feeling, does not welcome it, and does not remain holding tightly to it. As he does not delight in, does not welcome, and does not remain holding tightly to that feeling, the pleasure in feelings ceases. With the ending of his pleasure comes the ending of clinging; with the ending of clinging comes the ending of existence; with the ending of existence comes the ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering.

jivhāya rasaṁ sāyitvā …pe…

On tasting a flavor with the tongue, he is not infatuated with it if it is agreeable, and is not repelled by it if it is disagreeable. He abides with mindfulness of the body established and with a boundless mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder. Having thus abandoned favoring and opposing, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he does not delight in that feeling, does not welcome it, and does not remain holding tightly to it. As he does not delight in, does not welcome, and does not remain holding tightly to that feeling, the pleasure in feelings ceases. With the ending of his pleasure comes the ending of clinging; with the ending of clinging comes the ending of existence; with the ending of existence comes the ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering.

kāyena phoṭṭhabbaṁ phusitvā …pe…

On touching a tangible object with the body, he is not infatuated with it if it is agreeable, and is not repelled by it if it is disagreeable. He abides with mindfulness of the body established and with a boundless mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder. Having thus abandoned favoring and opposing, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he does not delight in that feeling, does not welcome it, and does not remain holding tightly to it. As he does not delight in, does not welcome, and does not remain holding tightly to that feeling, the pleasure in feelings ceases. With the ending of his pleasure comes the ending of clinging; with the ending of clinging comes the ending of existence; with the ending of existence comes the ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering.

manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

On cognizing a mental object with the mind, he is not infatuated with it if it is agreeable, and is not repelled by it if it is disagreeable. He abides with mindfulness of the body established and with a boundless mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.

So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

Having thus abandoned favoring and opposing, whatever feeling he feels—whether pleasant, painful, or neither-painful-nor-pleasant—he does not delight in that feeling, does not welcome it, and does not remain holding tightly to it. As he does not delight in, does not welcome, and does not remain holding tightly to that feeling, the pleasure in feelings ceases. With the ending of his pleasure comes the ending of clinging; with the ending of clinging comes the ending of existence; with the ending of existence comes the ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering.

Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.

Bhikkhus, remember this liberation through the ending of craving delivered by me in brief; but regarding the bhikkhu Sāti, the fisherman’s son, [know him as] caught in a vast net of craving, in the tangle of craving.”

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.