Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā upavāṇo bhagavantaṁ etadavoca:
Then the venerable |Upavāṇa::Upavāṇa was the attendant of the Buddha when he was suffering from a wind ailment. [upavāṇa]| approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Upavāṇa said to the Blessed One:
“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti?
“Venerable sir, it is said, ‘the directly visible |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, the directly visible Dhamma.’ In what way, venerable sir, is the Dhamma directly visible, |immediate::timeless, present, at hand [akālika]|, |inviting one to come and see::open to inspection, verifiable [ehipassika]|, |applicable::relevant, practical, useful, onward leading [opaneyyika]|, to be personally experienced by the |wise::discerning, intelligent, who can distinguish [viññū]|?”
Discerning Passion
“Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedī ca hoti rūparāgappaṭisaṁvedī ca. Santañca ajjhattaṁ rūpesu rāgaṁ ‘atthi me ajjhattaṁ rūpesu rāgo’ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedī ca hoti rūparāgappaṭisaṁvedī ca. Santañca ajjhattaṁ rūpesu rāgaṁ ‘atthi me ajjhattaṁ rūpesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
“Here, Upavāṇa, a bhikkhu, having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, experiences the form as well as |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for the form. Since passion exists within him regarding forms, he discerns: ‘There is passion within me regarding forms.’ In that, Upavāṇa, a bhikkhu—having seen a form with the eye, experiencing the form and passion for the form, and since passion exists within him regarding forms—discerns: ‘There is passion within me regarding forms.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Puna caparaṁ, upavāṇa, bhikkhu sotaṁ saddañca sutvā saddappaṭisaṁvedī ca hoti saddarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ saddeṣu rāgaṁ ‘atthi me ajjhattaṁ saddeṣu rāgo’ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu sotaṁ saddañca sutvā saddappaṭisaṁvedī ca hoti saddarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ saddeṣu rāgaṁ ‘atthi me ajjhattaṁ saddeṣu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
Further, Upavāṇa, the bhikkhu, having heard a |sound::an auditory object such as a sound, noise, melody, or verbal expression—whether it be praise, blame, honor, affection, or disrespect—that can stir emotion, memory, or craving [sadda]| with the ear, experiences the sound as well as passion for the sound. Since passion exists within him regarding sounds, he discerns: ‘There is passion within me regarding sounds.’ In that, Upavāṇa, the bhikkhu—having heard a sound with the ear, and experiencing the sound and passion for the sound, and since passion exists within him regarding sounds—discerns: ‘There is passion within me regarding sounds.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Puna caparaṁ, upavāṇa, bhikkhu ghānena gandhaṁ ghāyitvā gandhappaṭisaṁvedī ca hoti gandharāgappaṭisaṁvedī ca. Santañca ajjhattaṁ gandhesu rāgaṁ ‘atthi me ajjhattaṁ gandhesu rāgo’ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu ghānena gandhaṁ ghāyitvā gandhappaṭisaṁvedī ca hoti gandharāgappaṭisaṁvedī ca. Santañca ajjhattaṁ gandhesu rāgaṁ ‘atthi me ajjhattaṁ gandhesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
Further, Upavāṇa, the bhikkhu, having smelled an |odor::a smell or scent such as a fragrance, aroma, stench, perfume, or natural odor from a flower, food, or the earth—an olfactory experience that may trigger memory, comfort, craving, or aversion [gandha]| with the nose, experiences the odor as well as passion for the odor. Since passion within him regarding odors, he discerns: ‘There is passion within me regarding odors.’ Because of that, Upavāṇa, the bhikkhu—having smelled an odor with the nose, and experiencing the odor and passion for the odor, and since passion exists within him regarding odors—discerns: ‘There is passion within me regarding odors.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Puna caparaṁ, upavāṇa, bhikkhu jivhāya rasaṁ sāyitvā rasappaṭisaṁvedī ca hoti rasarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ rasesu rāgaṁ ‘atthi me ajjhattaṁ rasesu rāgo’ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu jivhāya rasaṁ sāyitvā rasappaṭisaṁvedī ca hoti rasarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ rasesu rāgaṁ ‘atthi me ajjhattaṁ rasesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
Further, Upavāṇa, the bhikkhu, having tasted a |flavor::a taste or flavor such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle notes like umami or astringency—an object of gustatory experience that can become desirable, comforting, or indulgent [rasa]| with the tongue, experiences the flavor as well as passion for the flavor. Since passion exists within him regarding flavors, he discerns: ‘There is passion within me regarding flavors.’ Because of that, Upavāṇa, the bhikkhu—having tasted a flavor with the tongue, and experiencing the flavor and passion for the flavor, and since passion exists within him regarding flavors—discerns: ‘There is passion within me regarding flavors.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Puna caparaṁ, upavāṇa, bhikkhu kāyena phoṭṭhabbaṁ phusitvā phoṭṭhabbappaṭisaṁvedī ca hoti phoṭṭhabbarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ phoṭṭhabbesu rāgaṁ ‘atthi me ajjhattaṁ phoṭṭhabbesu rāgo’ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu kāyena phoṭṭhabbaṁ phusitvā phoṭṭhabbappaṭisaṁvedī ca hoti phoṭṭhabbarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ phoṭṭhabbesu rāgaṁ ‘atthi me ajjhattaṁ phoṭṭhabbesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
Further, Upavāṇa, the bhikkhu, having felt a |tangible object::a tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, or pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| with the body, experiences the tangible object as well as passion for the tangible object. Since passion exists within him regarding tangible objects, he discerns: ‘There is passion within me regarding tangible objects.’ Because of that, Upavāṇa, the bhikkhu—having felt a tangible object with the body, and experiencing the tangible object and passion for the tangible object, and since passion exists within him regarding tangible objects—discerns: ‘There is passion within me regarding tangible objects.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Puna caparaṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedī ca hoti dhammarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ dhammesu rāgaṁ ‘atthi me ajjhattaṁ dhammesu rāgo’ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedī ca hoti dhammarāgappaṭisaṁvedī ca. Santañca ajjhattaṁ dhammesu rāgaṁ ‘atthi me ajjhattaṁ dhammesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
Further, Upavāṇa, the bhikkhu, having cognized a |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept arising within the mind that becomes the object of awareness, reflection, craving, or aversion [dhamma]| with the mind, experiences the mental object as well as passion for the mental object. Since passion exists within him regarding mental objects, he discerns: ‘There is passion within me regarding mental objects.’ Because of that, Upavāṇa, the bhikkhu—having cognized a mental object with the mind, and experiencing the mental object and passion for the mental object, and since passion exists within him regarding mental objects—discerns: ‘There is passion within me regarding mental objects.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Discerning Dispassion
Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedī ca hoti, no ca rūparāgappaṭisaṁvedī. Asantañca ajjhattaṁ rūpesu rāgaṁ 'natthi me ajjhattaṁ rūpesu rāgo'ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu cakkhunā rūpaṁ disvā rūpappaṭisaṁvedīhi kho hoti, no ca rūparāgappaṭisaṁvedī. Asantañca ajjhattaṁ rūpesu rāgaṁ 'natthi me ajjhattaṁ rūpesu rāgo'ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
But here, Upavāṇa, a bhikkhu, having seen a form with the eye, experiences the form without experiencing passion for the form. Since passion does not exist within him regarding forms, he discerns: ‘There is no passion within me regarding forms.’ In that, Upavāṇa, a bhikkhu—having seen a form with the eye, experiencing the form without experiencing passion for the form, and since passion does not exist within him regarding forms—discerns: ‘There is no passion within me regarding forms.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Puna caparaṁ, upavāṇa, bhikkhu sotaṁ saddañca sutvā saddappaṭisaṁvedī ca hoti, no ca saddarāgappaṭisaṁvedī. Asantañca ajjhattaṁ saddesu rāgaṁ 'natthi me ajjhattaṁ saddesu rāgo'ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu sotaṁ saddañca sutvā saddappaṭisaṁvedī ca hoti, no ca saddarāgappaṭisaṁvedī. Asantañca ajjhattaṁ saddesu rāgaṁ 'natthi me ajjhattaṁ saddesu rāgo'ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
Further, Upavāṇa, the bhikkhu, having heard a sound with the ear, experiences the sound without experiencing passion for the sound. Since passion does not exist within him regarding sounds, he discerns: ‘There is no passion within me regarding sounds.’ Because of that, Upavāṇa, the bhikkhu—having heard a sound with the ear, and experiencing the sound without experiencing passion for the sound, and since passion does not exist within him regarding sounds—discerns: ‘There is no passion within me regarding sounds.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Puna caparaṁ, upavāṇa, bhikkhu ghānena gandhaṁ ghāyitvā gandhappaṭisaṁvedī ca hoti, no ca gandharāgappaṭisaṁvedī. Asantañca ajjhattaṁ gandhesu rāgaṁ 'natthi me ajjhattaṁ gandhesu rāgo'ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu ghānena gandhaṁ ghāyitvā gandhappaṭisaṁvedī ca hoti, no ca gandharāgappaṭisaṁvedī. Asantañca ajjhattaṁ gandhesu rāgaṁ 'natthi me ajjhattaṁ gandhesu rāgo'ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
Further, Upavāṇa, the bhikkhu, having smelled an odor with the nose, experiences the odor without experiencing passion for the odor. Since passion does not exist within him regarding odors, he discerns: ‘There is no passion within me regarding odors.’ Because of that, Upavāṇa, the bhikkhu—having smelled an odor with the nose, and experiencing the odor without experiencing passion for the odor, and since passion does not exist within him regarding odors—discerns: ‘There is no passion within me regarding odors.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Puna caparaṁ, upavāṇa, bhikkhu jivhāya rasaṁ sāyitvā rasappaṭisaṁvedīhi kho hoti, no ca rasarāgappaṭisaṁvedī. Asantañca ajjhattaṁ rasesu rāgaṁ 'natthi me ajjhattaṁ rasesu rāgo'ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu jivhāya rasaṁ sāyitvā rasappaṭisaṁvedīhi kho hoti, no ca rasarāgappaṭisaṁvedī. Asantañca ajjhattaṁ rasesu rāgaṁ 'natthi me ajjhattaṁ rasesu rāgo'ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
Further, Upavāṇa, the bhikkhu, having tasted a flavor with the tongue, experiences the flavor without experiencing passion for the flavor. Since passion does not exist within him regarding flavors, he discerns: ‘There is no passion within me regarding flavors.’ Because of that, Upavāṇa, the bhikkhu—having tasted a flavor with the tongue, and experiencing the flavor without experiencing passion for the flavor, and since passion does not exist within him regarding flavors—discerns: ‘There is no passion within me regarding flavors.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Puna caparaṁ, upavāṇa, bhikkhu kāyena phoṭṭhabbaṁ phusitvā phoṭṭhabbappaṭisaṁvedī ca hoti, no ca phoṭṭhabbarāgappaṭisaṁvedī. Asantañca ajjhattaṁ phoṭṭhabbesu rāgaṁ 'natthi me ajjhattaṁ phoṭṭhabbesu rāgo'ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu kāyena phoṭṭhabbaṁ phusitvā phoṭṭhabbappaṭisaṁvedī ca hoti, no ca phoṭṭhabbarāgappaṭisaṁvedī. Asantañca ajjhattaṁ phoṭṭhabbesu rāgaṁ 'natthi me ajjhattaṁ phoṭṭhabbesu rāgo'ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
Further, Upavāṇa, the bhikkhu, having felt a tangible object with the body, experiences the tangible object without experiencing passion for the tangible object. Since passion does not exist within him regarding tangible objects, he discerns: ‘There is no passion within me regarding tangible objects.’ Because of that, Upavāṇa, the bhikkhu—having felt a tangible object with the body, and experiencing the tangible object without experiencing passion for the tangible object, and since passion does not exist within him regarding tangible objects—discerns: ‘There is no passion within me regarding tangible objects.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
Puna caparaṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedīhi kho hoti, no ca dhammarāgappaṭisaṁvedī. Asantañca ajjhattaṁ dhammesu rāgaṁ 'natthi me ajjhattaṁ dhammesu rāgo'ti pajānāti. Yaṁ taṁ, upavāṇa, bhikkhu manasā dhammaṁ viññāya dhammappaṭisaṁvedīhi kho hoti, no ca dhammarāgappaṭisaṁvedī. Asantañca ajjhattaṁ dhammesu rāgaṁ 'natthi me ajjhattaṁ dhammesu rāgo'ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī"ti.
Further, Upavāṇa, the bhikkhu, having cognized a mental object with the mind, experiences the mental object without experiencing passion for the mental object. Since passion does not exist within him regarding mental objects, he discerns: ‘There is no passion within me regarding mental objects.’ Because of that, Upavāṇa, the bhikkhu—having cognized a mental object with the mind, and experiencing the mental object without experiencing passion for the mental object, and since passion does not exist within him regarding mental objects—discerns: ‘There is no passion within me regarding mental objects.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”