“Everything, bhikkhus, when |not directly known::not experientially understood [anabhijānanta]|, |not completely comprehended::not totally understood [aparijānanta]|, |not detached from::not losing interest in [avirājayanta]|, and |not let go of::not given up, not abandoned [appajahanta]|, is incapable of resulting in the |wearing away of suffering::extinction of stress, ending of excitement, agitation and discontentment [dukkhakkhaya]|. What precisely, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering?
The eye, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering. |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]|, when not directly known, not completely comprehended, not detached from, and not let go of, lack this capability. |Eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and knows [cakkhuviññāṇa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. |Eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. Whatever |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises conditioned by eye-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.
The ear, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering. |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]|, when not directly known, not completely comprehended, not detached from, and not let go of, lack this capability. |Ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. |Ear-contact::the meeting of ear, sound, and ear-consciousness, giving rise to an auditory impression/impingement/intrusion [sotasamphassa]|, and whatever feeling arises conditioned by ear-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.
The nose, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering. |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]|, when not directly known, not completely comprehended, not detached from, and not let go of, lack this capability. |Nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. |Nose-contact::the meeting of nose, odor, and nose-consciousness, giving rise to an olfactory impression/impingement/intrusion [ghānasamphassa]|, and whatever feeling arises conditioned by nose-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.
The tongue, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering. |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]|, when not directly known, not completely comprehended, not detached from, and not let go of, lack this capability. |Tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. |Tongue-contact::the meeting of tongue, taste, and tongue-consciousness, giving rise to a taste impression/impingement/intrusion [jivhāsamphassa]|, and whatever feeling arises conditioned by tongue-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.
The body, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.|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]|, when not directly known, not completely comprehended, not detached from, and not let go of, lack this capability. |Body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. |Body-contact::the meeting of body, touch, and body-consciousness, giving rise to a tactile impression/impingement/intrusion [kāyasamphassa]|, and whatever feeling arises conditioned by these contacts, whether it be pleasant, painful or neither pleasant-nor-painful, all, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.
The mind, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering. |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructions—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]|, when not directly known, not completely comprehended, not detached from, and not let go of, lack this capability. |Mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. |Mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]|, when not directly known, not completely comprehended, not detached from, and not let go of, lacks this capability. Whatever feeling arises conditioned by mind-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, when not directly known, completely comprehended, detached from, and let go of, are incapable of resulting in the wearing away of suffering.
This, bhikkhus, encompasses everything that, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.
However, bhikkhus, everything, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the the wearing away of suffering. What, bhikkhus, when directly known, completely comprehended, detached from, and let go of, possesses this capability?
The eye, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Forms, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering. Eye-consciousness, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Eye-contact, and whatever feeling arises conditioned by eye-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering.
The ear, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Sounds, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering. Ear-consciousness, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Ear-contact, and whatever feeling arises conditioned by ear-contact, all, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering.
The nose, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Odors, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering. Nose-consciousness, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Nose-contact, and whatever feeling arises conditioned by nose-contact, all, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering.
The tongue, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Flavors, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering. Tongue-consciousness, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Tongue-contact, and whatever feeling arises conditioned by tongue-contact, all, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering.
The body, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Touch, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering. Body-consciousness, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Body-contact, and whatever feeling arises conditioned by body-contact, all, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering.
The mind, when directly known, completely comprehended, relinquished, and cleared away, possesses the capability to bring about the ending of suffering. Mental objects, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering. Mind-consciousness, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Mind-contact, and whatever feeling arises conditioned by mind-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, when directly known, completely comprehended, relinquished, and cleared away, possess the capability to bring about the ending of suffering.
This, bhikkhus, encompasses everything that, when directly known, completely comprehended, relinquished, and cleared away, possesses the capability to bring about the ending of suffering.”