Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca udāyī kosambiyaṁ viharanti ghositārāme.
At one time, the venerable Ānanda and the venerable Udāyī were dwelling at Kosambi, in Ghosita’s park.
Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca:
Then, after emerging from seclusion in the late afternoon, the venerable Udāyī approached the venerable Ānanda; having approached, he greeted the venerable Ānanda warmly. After exchanging courteous and polite conversation, he sat down to one side. Seated to one side, the venerable Udāyī spoke to the venerable Ānanda:
“Yatheva nu kho, āvuso ānanda, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti?
“Just as, friend Ānanda, this body has been thoroughly explained by the Blessed One in many aspects as not-self, revealing, clarifying, and detailing: ‘Thus, this body is not-self,’ can |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]| likewise be explained as ‘Thus, this consciousness is not-self’?”
“Yatheva kho, āvuso udāyī, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito: ‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti.
“Indeed, friend Udāyī, just as this body has been thoroughly explained by the Blessed One in many aspects as not-self, revealing, clarifying, and detailing: ‘Thus, this body is not-self,’ similarly, consciousness can be explained as ‘Thus, this consciousness is not-self’.”
“Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇan”ti?
“Friend, does |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| arise 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]|?”
“Evamāvuso”ti.
“Yes, friend.”
"Yo cāvuso, hetu yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho cakkhuviññāṇaṁ paññāyethā"ti?
“And, friend, if the cause and condition for the arising of eye-consciousness were to cease entirely, would eye-consciousness be discernible?”
"No hetaṁ, āvuso".
“Not at all, friend.”
"Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: 'itipidaṁ viññāṇaṁ anattā'"ti.
“By this method too, friend, it has been made clear by the Blessed One: ‘Thus, this consciousness is not-self.’
"Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇan"ti? "Evamāvuso"ti. "Yo cāvuso, hetu yo ca paccayo sotaviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho sotaviññāṇaṁ paññāyethā"ti? "No hetaṁ, āvuso". "Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: 'itipidaṁ viññāṇaṁ anattā'"ti.
And, friend, does |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| arise 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]|?“ “Indeed, friend.” “And if the cause and condition for the arising of ear-consciousness were to cease entirely, would ear-consciousness be discernible?” “Not at all, friend.” “By this method too, friend, it has been made clear by the Blessed One: ‘Thus, this consciousness is not-self.’
"Ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇan"ti? "Evamāvuso"ti. "Yo cāvuso, hetu yo ca paccayo ghānaviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho ghānaviññāṇaṁ paññāyethā"ti? "No hetaṁ, āvuso". "Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: 'itipidaṁ viññāṇaṁ anattā'"ti.
And, friend, does |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| arise 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]|?“ “Indeed, friend.” “And if the cause and condition for the arising of nose-consciousness were to cease entirely, would nose-consciousness be discernible?” “Not at all, friend.” “By this method too, friend, it has been made clear by the Blessed One: ‘Thus, this consciousness is not-self.’
"Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇan"ti? "Evamāvuso"ti. "Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho jivhāviññāṇaṁ paññāyethā"ti? "No hetaṁ, āvuso". "Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: 'itipidaṁ viññāṇaṁ anattā'"ti.
And, friend, does |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| arise 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]|?“ “Indeed, friend.” “And if the cause and condition for the arising of tongue-consciousness were to cease entirely, would tongue-consciousness be discernible?” “Not at all, friend.” “By this method too, friend, it has been made clear by the Blessed One: ‘Thus, this consciousness is not-self.’
"Kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇan"ti? "Evamāvuso"ti. "Yo cāvuso, hetu yo ca paccayo kāyaviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho kāyaviññāṇaṁ paññāyethā"ti? "No hetaṁ, āvuso". "Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: 'itipidaṁ viññāṇaṁ anattā'"ti.
And, friend, does |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| arise 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]|?“ “Indeed, friend.” “And if the cause and condition for the arising of body-consciousness were to cease entirely, would body-consciousness be discernible?” “Not at all, friend.” “By this method too, friend, it has been made clear by the Blessed One: ‘Thus, this consciousness is not-self.’
“Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇan”ti?
“And, friend, does |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| arise 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]|?”
“Evamāvuso”ti.
“Yes, friend.”
“Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho manoviññāṇaṁ paññāyethā”ti?
“And if the cause and condition for the arising of mind-consciousness were to cease entirely, would mind-consciousness be discernible?”
“No hetaṁ, āvuso”.
“Not at all, friend.”
“Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’ti.
“By this method too, friend, it has been made clear by the Blessed One: ‘Thus, this consciousness is not-self’.
Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṁ.
Imagine, friend, a man in search of heartwood, seeking, and questing for heartwood, takes a sharp axe into the forest. He finds a large banana plant, straight, fresh, without any fruit-bud. He cuts it at the root, cuts off the top, and peels away the outer layers. Yet, in doing so, he would find neither heartwood nor sapwood, let alone heartwood.
Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṁ na attaniyaṁ samanupassati. So evaṁ asamanupassanto na kiñci loke upādiyati. Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
Likewise, friend, a bhikkhu does not regard the six sense bases as self or as belonging to a self. With such perception, he does not cling to anything in the world. Without clinging, he is not perturbed. Remaining without perturbation, he personally attains |complete quenching::complete cooling, total emancipation [parinibbāyati]|.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
He realizes: ‘Birth is extinguished, the spiritual life has been lived, the task is done, there is nothing further for this state of being.’”