“Sabbupādānapariññāya 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 the |complete comprehension::full understanding [pariñña]| of all |clinging::grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near [upādāna]|. Listen to it.
Katamo ca, bhikkhave, sabbupādānapariññāya dhammo?
What, bhikkhus, is the Dhamma for the complete comprehension of all clinging?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā.
Depending 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]|, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| arises. The meeting of the three is |contact::sense impingement, raw experience, touch [phassa]|. With contact as a condition, |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]| arises.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṁ me upādānan’ti pajānāti.
Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes |disenchanted with::disinterested in, disillusioned with [nibbindati]| the eye, with forms, with eye-consciousness, with eye-contact, with feeling. Experiencing disenchantment, they become |dispassionate::detached [virajjati]|; through dispassion, there is release. When released, there is the discernment: ‘Released.’
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā.
Depending 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]|, |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| arises. The meeting of the three is contact. With contact as a condition, feeling arises.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako sotasmimpi nibbindati, saddesupi nibbindati, sotaviññāṇepi nibbindati, sotasamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā 'pariññātaṁ me upādānan'ti pajānāti.
Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes disenchanted with the ear, with sounds, with ear-consciousness, with ear-contact, with feeling. Experiencing disenchantment, they become detached; through detachment, there is release. When released, there is the discernment: ‘Released.’
Ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā.
Depending 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]|, |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| arises. The meeting of the three is contact. With contact as a condition, feeling arises.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako ghānasmimpi nibbindati, gandhesupi nibbindati, ghānaviññāṇepi nibbindati, ghānasamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā 'pariññātaṁ me upādānan'ti pajānāti.
Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes disenchanted with the nose, with odors, with nose-consciousness, with nose-contact, with feeling. Experiencing disenchantment, they become detached; through detachment, there is release. When released, there is the discernment: ‘Released.’
Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā.
Depending 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]|, |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| arises. The meeting of the three is contact. With contact as a condition, feeling arises.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā 'pariññātaṁ me upādānan'ti pajānāti.
Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes disenchanted with the tongue, with tastes, with tongue-consciousness, with tongue-contact, with feeling. Experiencing disenchantment, they become detached; through detachment, there is release. When released, there is the discernment: ‘Released.’
Kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā.
Depending 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]|, |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| arises. The meeting of the three is contact. With contact as a condition, feeling arises.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako kāyasmimpi nibbindati, phoṭṭhabbesupi nibbindati, kāyaviññāṇepi nibbindati, kāyasamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā 'pariññātaṁ me upādānan'ti pajānāti.
Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes disenchanted with the body, with tangibles, with body-consciousness, with body-contact, with feeling. Experiencing disenchantment, they become detached; through detachment, there is release. When released, there is the discernment: ‘Released.’
Manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā.
Depending 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]|, |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| arises. The meeting of the three is contact. With contact as a condition, feeling arises.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṁ me upādānan’ti pajānāti.
Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes disenchanted with the mind, with mental objects, with mind-consciousness, with mind-contact, with feeling. Experiencing disenchantment, they become detached; through detachment, there is release. When released, there is the discernment: ‘Released.’
Ayaṁ kho, bhikkhave, sabbupādānapariññāya dhammo”ti.
This, bhikkhus, is the Dhamma for the complete comprehension of all clinging.”