“Sabbappahānāya vo, bhikkhave, dhammaṁ desessāmi. Taṁ suṇātha.
“Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for |giving up::letting go, abandoning, removing [pahāna]| of everything. Listen to this.
Katamo ca, bhikkhave, sabbappahānāya dhammo?
And what, bhikkhus, is the Dhamma for the giving up of everything?
Cakkhuṁ, bhikkhave, pahātabbaṁ, rūpā pahātabbā, cakkhuviññāṇaṁ pahātabbaṁ, cakkhusamphasso pahātabbo, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ.
The eye should be given up, |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]| should be given up, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| should be given up, |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| should be given up, and whatever |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]| arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too should be given up.
Sotaṁ pahātabbaṁ, saddā pahātabbā, sotaviññāṇaṁ pahātabbaṁ, sotasamphasso pahātabbo, yampidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ.
The ear should be given up, |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]| should be given up, |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| should be given up, |ear-contact::the meeting of ear, sound, and ear-consciousness, giving rise to an auditory impression/impingement/intrusion [sotasamphassa]| should be given up, and whatever feeling arises with ear-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too should be given up.
Ghānaṁ pahātabbaṁ, gandhā pahātabbā, ghānaviññāṇaṁ pahātabbaṁ, ghānasamphasso pahātabbo, yampidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ.
The nose should be given up, |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]| should be given up, |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| should be given up, |nose-contact::the meeting of nose, odor, and nose-consciousness, giving rise to an olfactory impression/impingement/intrusion [ghānasamphassa]| should be given up, and whatever feeling arises with nose-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too should be given up.
Jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṁ pahātabbaṁ, jivhāsamphasso pahātabbo, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ.
The tongue should be given up, |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]| should be given up, |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| should be given up, |tongue-contact::the meeting of tongue, taste, and tongue-consciousness, giving rise to a taste impression/impingement/intrusion [jivhāsamphassa]| should be given up, and whatever feeling arises with tongue-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too should be given up.
Kāyo pahātabbo, phoṭṭhabbā pahātabbā, kāyaviññāṇaṁ pahātabbaṁ, kāyasamphasso pahātabbo, yampidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ.
The body should be given up, |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]| should be given up, |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| should be given up, |body-contact::the meeting of body, touch, and body-consciousness, giving rise to a tactile impression/impingement/intrusion [kāyasamphassa]| should be given up, and whatever feeling arises with body-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too should be given up.
Mano pahātabbo, dhammā pahātabbā, manoviññāṇaṁ pahātabbaṁ, manosamphasso pahātabbo, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi pahātabbaṁ.
The mind should be given up, |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]| should be given up, |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| should be given up, |mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]| should be given up, and whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too should be given up.
Ayaṁ kho, bhikkhave, sabbappahānāya dhammo”ti.
This, bhikkhus, is the Dhamma for the giving up of everything.”