Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggo gahapati vesāliko bhagavantaṁ etadavoca:
Once, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in the |Great Forest::name of a forest outside Vesāli; lit. great forest [mahāvana]|, in the hall with the peaked roof. Then Ugga, a householder from Vesāli, approached the Blessed One. Having drawn near, he paid homage to to the Blessed One and sat down to one side. Seated to one side, Ugga the householder from Vesāli said this to the Blessed One:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?
“What, venerable sir, is the cause, what is the supporting condition, whereby some beings here do not attain |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| in this very life? And what, venerable sir, is the cause, what is the supporting condition, whereby some beings here do attain Nibbāna in this very life?”
“Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, gahapati, bhikkhu no parinibbāyati …pe…
“There are, householder, |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]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|. If a bhikkhu delights in them, welcomes them, and |remains holding to them::remains fixated on them [ajjhosāya + tiṭṭhati]|, then for that one who delights, welcomes, and clings to them, |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]| becomes dependent on that and is bound up with clinging. A bhikkhu |with clinging::with attachment, lit. with taking near [saupādāna]|, householder, does not attain final Nibbāna. There are, householder, |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]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, then for that one who delights, welcomes, and clings to them, consciousness becomes dependent on that and is bound up with clinging. A bhikkhu with clinging, householder, does not attain final Nibbāna. There are, householder, |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]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, then for that one who delights, welcomes, and clings to them, consciousness becomes dependent on that and is bound up with clinging. A bhikkhu with clinging, householder, does not attain final Nibbāna.
santi kho, gahapati, jivhāviññeyyā rasā …pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, gahapati, bhikkhu no parinibbāyati.
There are, householder, |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]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, then for that one who delights, welcomes, and clings to them, consciousness becomes dependent on that and is bound up with clinging. A bhikkhu with clinging, householder, does not attain final Nibbāna. There are, householder, |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]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, then for that one who delights, welcomes, and clings to them, consciousness becomes dependent on that and is bound up with clinging. A bhikkhu with clinging, householder, does not attain final Nibbāna. There are, householder, |mental objects::thoughts, ideas, memories, intentions, perceptions, concepts, beliefs, mental images, or fabrications arising from past experiences and future projections [dhammā]| cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, then for that one who delights, welcomes, and clings to them, consciousness becomes dependent on that and is bound up with clinging. A bhikkhu with clinging, householder, does not attain final Nibbāna.
Ayaṁ kho, gahapati, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.
This, householder, is the cause, this is the supporting condition whereby some beings here do not attain Nibbāna in this very life.
Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. Anupādāno, gahapati, bhikkhu parinibbāyati …pe…
And there are, householder, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding to them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna. There are, householder, sounds cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding to them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna. There are, householder, odors cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding to them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna.
santi kho, gahapati, jivhāviññeyyā rasā …pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. Anupādāno, gahapati, bhikkhu parinibbāyati.
There are, householder, tastes cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding onto them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna. There are, householder, tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding to them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna. And there are, householder, mental objects cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding to them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna.
Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.
This, householder, is the cause, this is the supporting condition whereby some beings here attain final Nibbāna in this very life.”
Once, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in the |Great Forest::name of a forest outside Vesāli; lit. great forest [mahāvana]|, in the hall with the peaked roof. Then Ugga, a householder from Vesāli, approached the Blessed One. Having drawn near, he paid homage to to the Blessed One and sat down to one side. Seated to one side, Ugga the householder from Vesāli said this to the Blessed One:
“What, venerable sir, is the cause, what is the supporting condition, whereby some beings here do not attain |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| in this very life? And what, venerable sir, is the cause, what is the supporting condition, whereby some beings here do attain Nibbāna in this very life?”
“There are, householder, |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]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|. If a bhikkhu delights in them, welcomes them, and |remains holding to them::remains fixated on them [ajjhosāya + tiṭṭhati]|, then for that one who delights, welcomes, and clings to them, |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]| becomes dependent on that and is bound up with clinging. A bhikkhu |with clinging::with attachment, lit. with taking near [saupādāna]|, householder, does not attain final Nibbāna. There are, householder, |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]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, then for that one who delights, welcomes, and clings to them, consciousness becomes dependent on that and is bound up with clinging. A bhikkhu with clinging, householder, does not attain final Nibbāna. There are, householder, |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]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, then for that one who delights, welcomes, and clings to them, consciousness becomes dependent on that and is bound up with clinging. A bhikkhu with clinging, householder, does not attain final Nibbāna.
There are, householder, |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]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, then for that one who delights, welcomes, and clings to them, consciousness becomes dependent on that and is bound up with clinging. A bhikkhu with clinging, householder, does not attain final Nibbāna. There are, householder, |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]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, then for that one who delights, welcomes, and clings to them, consciousness becomes dependent on that and is bound up with clinging. A bhikkhu with clinging, householder, does not attain final Nibbāna. There are, householder, |mental objects::thoughts, ideas, memories, intentions, perceptions, concepts, beliefs, mental images, or fabrications arising from past experiences and future projections [dhammā]| cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu delights in them, welcomes them, and remains holding to them, then for that one who delights, welcomes, and clings to them, consciousness becomes dependent on that and is bound up with clinging. A bhikkhu with clinging, householder, does not attain final Nibbāna.
This, householder, is the cause, this is the supporting condition whereby some beings here do not attain Nibbāna in this very life.
And there are, householder, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding to them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna. There are, householder, sounds cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding to them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna. There are, householder, odors cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding to them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna.
There are, householder, tastes cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding onto them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna. There are, householder, tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding to them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna. And there are, householder, mental objects cognizable by the mind that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding to them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu without clinging, householder, attains final Nibbāna.
This, householder, is the cause, this is the supporting condition whereby some beings here attain final Nibbāna in this very life.”
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggo gahapati vesāliko bhagavantaṁ etadavoca:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?
“Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, gahapati, bhikkhu no parinibbāyati …pe…
santi kho, gahapati, jivhāviññeyyā rasā …pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, gahapati, bhikkhu no parinibbāyati.
Ayaṁ kho, gahapati, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.
Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. Anupādāno, gahapati, bhikkhu parinibbāyati …pe…
santi kho, gahapati, jivhāviññeyyā rasā …pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. Anupādāno, gahapati, bhikkhu parinibbāyati.
Ayaṁ kho, gahapati, hetu ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.