Sāvatthinidānaṁ.
At Sāvatthi.
Atha kho āyasmā ānando …pe… ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
Then the venerable Ānanda approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. While seated to one side, the Blessed One addressed venerable Ānanda:
“Sace taṁ, ānanda, evaṁ puccheyyuṁ: ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? Evaṁ puṭṭho tvaṁ, ānanda, kinti byākareyyāsī”ti?
“If, Ānanda, they were to ask you: ‘Friend Ānanda, for what |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| is an arising evident, a |passing away::disintegration, decay, disappearance, dissolution, vanishing [vayo]| evident, and an alteration while remaining evident?’ Being asked thus, Ānanda, how would you answer?”
“Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:
“If, venerable sir, they were to ask me thus: ‘Friend Ānanda, for what mental qualities is an arising evident, a passing away evident, and an alteration while remaining evident?’ Being asked thus, venerable sir, I would answer in this way:
‘rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Vedanāya … saññāya … saṅkhārānaṁ … viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti.
‘Friend, for |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| an arising is evident, a passing away is evident, and an alteration while remaining is evident. For |feeling::pleasant, neutral, or painful sensation, the experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| ... for |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| ... for |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| ... for |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]| an arising is evident, a passing away is evident, and an alteration while remaining is evident. It is for these mental qualities, friend, that an arising is evident, a passing away is evident, and an alteration while remaining is evident.’”
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.
“Being asked thus, venerable sir, I would answer in this way.”
“Sādhu sādhu, ānanda. Rūpassa kho, ānanda, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Vedanāya … saññāya … saṅkhārānaṁ … viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatīti.
“Good, good, Ānanda! For form, Ānanda, an arising is evident, a passing away is evident, and an alteration while remaining is evident. For feeling ... for perception ... for intentional constructs ... for consciousness an arising is evident, a passing away is evident, and an alteration while remaining is evident. It is for these mental qualities, Ānanda, that an arising is evident, a passing away is evident, and an alteration while remaining is evident.
Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti.
Being asked thus, Ānanda, you should answer in this way.”
At Sāvatthi.
Then the venerable Ānanda approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. While seated to one side, the Blessed One addressed venerable Ānanda:
“If, Ānanda, they were to ask you: ‘Friend Ānanda, for what |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| is an arising evident, a |passing away::disintegration, decay, disappearance, dissolution, vanishing [vayo]| evident, and an alteration while remaining evident?’ Being asked thus, Ānanda, how would you answer?”
“If, venerable sir, they were to ask me thus: ‘Friend Ānanda, for what mental qualities is an arising evident, a passing away evident, and an alteration while remaining evident?’ Being asked thus, venerable sir, I would answer in this way:
‘Friend, for |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| an arising is evident, a passing away is evident, and an alteration while remaining is evident. For |feeling::pleasant, neutral, or painful sensation, the experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| ... for |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| ... for |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| ... for |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]| an arising is evident, a passing away is evident, and an alteration while remaining is evident. It is for these mental qualities, friend, that an arising is evident, a passing away is evident, and an alteration while remaining is evident.’”
“Being asked thus, venerable sir, I would answer in this way.”
“Good, good, Ānanda! For form, Ānanda, an arising is evident, a passing away is evident, and an alteration while remaining is evident. For feeling ... for perception ... for intentional constructs ... for consciousness an arising is evident, a passing away is evident, and an alteration while remaining is evident. It is for these mental qualities, Ānanda, that an arising is evident, a passing away is evident, and an alteration while remaining is evident.
Being asked thus, Ānanda, you should answer in this way.”
Sāvatthinidānaṁ.
Atha kho āyasmā ānando …pe… ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
“Sace taṁ, ānanda, evaṁ puccheyyuṁ: ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? Evaṁ puṭṭho tvaṁ, ānanda, kinti byākareyyāsī”ti?
“Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘katamesaṁ, āvuso ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti? Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ:
‘rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Vedanāya … saññāya … saṅkhārānaṁ … viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Imesaṁ kho, āvuso, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatī’ti.
Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyan”ti.
“Sādhu sādhu, ānanda. Rūpassa kho, ānanda, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Vedanāya … saññāya … saṅkhārānaṁ … viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyati. Imesaṁ kho, ānanda, dhammānaṁ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṁ paññāyatīti.
Evaṁ puṭṭho tvaṁ, ānanda, evaṁ byākareyyāsī”ti.