Reference Translation by Bhikkhu Sujato (CC0).
“Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhan”ti?
“Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?”
“Bhagavaṁmūlakā no, bhante, dhammā …pe….
“Our teachings are rooted in the Buddha. …”
“Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe…
“Mendicants, when there’s an eye, because of grasping the eye, pleasure and pain arise in oneself. …
manasmiṁ sati manaṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhaṁ.
When there’s a mind, because of grasping the mind, pleasure and pain arise in oneself.
Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?
cakkhu niccaṁ vā aniccaṁ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No hetaṁ, bhante” …pe….
“No, sir.” …
“Jivhā niccā vā aniccā vā”ti?
“Is the ear … nose … tongue … body …
“Aniccā, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti?
“No hetaṁ, bhante” …pe….
“Mano nicco vā anicco vā”ti?
mind permanent or impermanent?”
“Anicco, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No hetaṁ, bhante”.
“No, sir.”
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati.
“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
Dutiyaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
“Mendicants, when what exists, because of grasping what, do pleasure and pain arise in oneself?”
“Our teachings are rooted in the Buddha. …”
“Mendicants, when there’s an eye, because of grasping the eye, pleasure and pain arise in oneself. …
When there’s a mind, because of grasping the mind, pleasure and pain arise in oneself.
What do you think, mendicants?
Is the eye permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No, sir.” …
“Is the ear … nose … tongue … body …
mind permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No, sir.”
“Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
“Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhan”ti?
“Bhagavaṁmūlakā no, bhante, dhammā …pe….
“Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhaṁ …pe…
manasmiṁ sati manaṁ upādāya uppajjati ajjhattaṁ sukhaṁ dukkhaṁ.
Taṁ kiṁ maññatha, bhikkhave,
cakkhu niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti?
“No hetaṁ, bhante” …pe….
“Jivhā niccā vā aniccā vā”ti?
“Aniccā, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti?
“No hetaṁ, bhante” …pe….
“Mano nicco vā anicco vā”ti?
“Anicco, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti?
“No hetaṁ, bhante”.
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
Dutiyaṁ.