Reference Translation by Bhikkhu Sujato (CC0).
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi.
“Mendicants, I will teach you the principle for depleting all fuel for grasping.
Taṁ suṇātha.
Listen …
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?
And what is the principle for depleting all fuel for grasping?
Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?
cakkhu niccaṁ vā aniccaṁ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.”
“Rūpā …pe…
“Sights …
cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
eye consciousness …
“Aniccaṁ, bhante” …pe….
“Cakkhusamphasso nicco vā anicco vā”ti?
eye contact …
“Anicco, bhante” …pe….
“Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?
The pleasant, painful, or neutral feeling that arises dependent on eye contact: is that permanent or impermanent?”
“Aniccaṁ, bhante” …pe….
“Impermanent, sir.” …
“Sotaṁ …
“Ear …
ghānaṁ …
nose …
jivhā …
tongue …
kāyo …
body …
mano …
mind …
dhammā …
ideas …
manoviññāṇaṁ …
mind consciousness …
manosamphasso …
mind contact …
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi niccaṁ vā aniccaṁ vā”ti?
The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.”
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact.
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact.
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati …pe…
They grow disillusioned with the ear … nose … tongue … body …
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.
They grow disillusioned with the mind, ideas, mind consciousness, and mind contact.
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on mind contact.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.
This is the principle for depleting all fuel for grasping.”
Dasamaṁ.
Avijjāvaggo paṭhamo.
Tassuddānaṁ
Avijjā saṁyojanā dve,
āsavena duve vuttā;
Anusayā apare dve,
pariññā dve pariyādinnaṁ;
Vaggo tena pavuccatīti.
Reference Translation by Bhikkhu Sujato (CC0).
“Mendicants, I will teach you the principle for depleting all fuel for grasping.
Listen …
And what is the principle for depleting all fuel for grasping?
What do you think, mendicants?
Is the eye permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“Sights …
eye consciousness …
eye contact …
The pleasant, painful, or neutral feeling that arises dependent on eye contact: is that permanent or impermanent?”
“Impermanent, sir.” …
“Ear …
nose …
tongue …
body …
mind …
ideas …
mind consciousness …
mind contact …
The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?”
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘This is mine, I am this, this is my self’?”
“No, sir.”
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact.
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact.
They grow disillusioned with the ear … nose … tongue … body …
They grow disillusioned with the mind, ideas, mind consciousness, and mind contact.
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on mind contact.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
This is the principle for depleting all fuel for grasping.”
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi.
Taṁ suṇātha.
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?
Taṁ kiṁ maññatha, bhikkhave,
cakkhu niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Rūpā …pe…
cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante” …pe….
“Cakkhusamphasso nicco vā anicco vā”ti?
“Anicco, bhante” …pe….
“Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante” …pe….
“Sotaṁ …
ghānaṁ …
jivhā …
kāyo …
mano …
dhammā …
manoviññāṇaṁ …
manosamphasso …
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Dukkhaṁ, bhante”.
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No hetaṁ, bhante”.
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati …pe…
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.
Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.
Dasamaṁ.
Avijjāvaggo paṭhamo.
Tassuddānaṁ
Avijjā saṁyojanā dve,
āsavena duve vuttā;
Anusayā apare dve,
pariññā dve pariyādinnaṁ;
Vaggo tena pavuccatīti.