Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: Now at that time a bhikkhu called Sāti, the fisherman’s son, had the following pernicious view: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti. “As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”
Assosuṁ kho sambahulā bhikkhū: Several bhikkhus heard about this. “sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti. Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ: They went up to Sāti and said to him, “saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “Is it really true, Friend Sāti, that you have such a pernicious view: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti? ‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”
“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti. “Absolutely, friends. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”
Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: Then, wishing to dissuade Sāti from his view, the bhikkhus pursued, pressed, and grilled him, “mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. “Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. In many ways the Buddha has said that consciousness is dependently arisen, since without a support, consciousness cannot exist.”
Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: But even though the bhikkhus pressed him in this way, Sāti obstinately stuck to his pernicious view and insisted on it. “evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.
Yato kho te bhikkhū nāsakkhiṁsu sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: When they weren’t able to dissuade Sāti from his view, the bhikkhus went to the Buddha, bowed, sat down to one side, and told him what had happened. “sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Assumha kho mayaṁ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Atha kho mayaṁ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocumha: ‘saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”’ti? Evaṁ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Atha kho mayaṁ, bhante, sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: ‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti. Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Yato kho mayaṁ, bhante, nāsakkhimha sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: So the Buddha addressed one of the monks, “ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi: “Please, bhikkhu, in my name tell the bhikkhu Sāti that ‘satthā taṁ, āvuso sāti, āmantetī’”ti. the teacher summons him.”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: “Yes, Bhante,” that monk replied. He went to Sāti and said to him, “satthā taṁ, āvuso sāti, āmantetī”ti. “Friend Sāti, the teacher summons you.”
“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sātiṁ bhikkhuṁ kevaṭṭaputtaṁ bhagavā etadavoca: “Yes, friend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “Is it really true, Sāti, that you have such a pernicious view: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti? ‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”
“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti. “Absolutely, Bhante. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”
“Katamaṁ taṁ, sāti, viññāṇan”ti? “Sāti, what is that consciousness?”
“Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti. “Bhante, he is the speaker, the knower who experiences the results of good and bad actions in all the different realms.”
“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? “Inept man, who on earth have you ever known me to teach in that way? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti? Haven’t I said in many ways that consciousness is dependently arisen, since without a support, consciousness cannot exist? Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. But still you misrepresent me by your wrong grasp, harm yourself, and create much wickedness. *Proclaiming a wrong view such as this, especially when it’s touted as being the Buddha’s teaching, is not as innocuous as it would seem if it’s taken as a merely theoretical point of doctrine. Such seemingly harmless misconceptions do have the potential to [entirely derail one’s practice (AN 10.105). Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. This will be for your lasting harm and suffering.”
Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the bhikkhus, “Taṁ kiṁ maññatha, bhikkhave, “What do you think, bhikkhus? api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti? Is this bhikkhu Sāti even warmed up in this teaching-and-discipline?”
“Kiñhi siyā, bhante? “How could that be, Bhante? No hetaṁ, bhante”ti. No, Bhante.” Evaṁ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. When this was said, Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: Knowing this, the Buddha said, “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. “Inept man, you will be known by your own pernicious view. Idhāhaṁ bhikkhū paṭipucchissāmī”ti. I’ll question the bhikkhus about this.”
Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the bhikkhus, “tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti? “Bhikkhus, do you understand my teaching as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and creates much wickedness?”
“No hetaṁ, bhante. “No, Bhante. Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. For in many ways the Buddha has told us that consciousness is dependently arisen, since without a support, consciousness cannot exist.”
“Sādhu sādhu, bhikkhave. “Good, good, bhikkhus! Sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. It’s good that you understand my teaching like this. Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti. For in many ways I have told you that consciousness is dependently arisen, since without a support, consciousness cannot exist. Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati. But still this Sāti misrepresents me by his wrong grasp, harms himself, and creates much wickedness. Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya. This will be for his lasting harm and suffering.
“Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati. Consciousness is reckoned according to the very same support dependent upon which it arises. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; Consciousness that arises dependent on the eye and sights is reckoned as eye-consciousness. sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati; Consciousness that arises dependent on the ear and sounds is reckoned as ear-consciousness. ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati; Consciousness that arises dependent on the nose and smells is reckoned as nose-consciousness. jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati; Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness. kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati; Consciousness that arises dependent on the body and touches is reckoned as body-consciousness. manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati. Consciousness that arises dependent on the mental faculty and phenomena is reckoned as mental faculty-consciousness.
Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. It’s like fire, which is reckoned according to the very same support dependent upon which it burns. Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṁ gacchati; A fire that burns dependent on logs is reckoned as a log fire. sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati; A fire that burns dependent on twigs is reckoned as a twig fire. tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati; A fire that burns dependent on grass is reckoned as a grass fire. gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati; A fire that burns dependent on cow-dung is reckoned as a cow-dung fire. thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati; A fire that burns dependent on husks is reckoned as a husk fire. saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati. A fire that burns dependent on rubbish is reckoned as a rubbish fire.
Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati. In the same way, consciousness is reckoned according to the very same support dependent upon which it arises. … *Sāti’s wrong view takes consciousness to be primordial, as if it's there first and things arise “within” it or “for” it (which is incidentally how it would tend to be conceived in modern thought, even among Buddhists). But consciousness is not a singular entity (nor is it “in the brain” and similar assumptions); _viññāṇa_ is one of the five aspects (five aggregates) inherent in _each phenomenon_. Also, note the simile: the burning of the fire is something that lasts for an indefinite duration of time (i.e., for as long as there is fuel). There is no such thing as an ever-changing stream of infinitesimal moments of consciousness. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati, ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati, jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati. Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati. Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.
Bhūtamidanti, bhikkhave, passathā”ti? Bhikkhus, do you see ‘this is’?” *[“Do you see what is present?”](https://www.youtube.com/watch?v=lPk_dXveXSU&pp=ygUtaGlsbHNpZGUgaGVybWl0YWdlIGRvIHlvdSBzZWUgd2hhdCBpcyBwcmVzZW50). _bhūta_ here has to be understood in present tense (as in the case with _bhūtā_ (“beings”) _tuṇhibhūta_, _bhūtavādī …) and not as “[this has] come to be”. Only if a phenomenon is still present is it possible to see its foundation (“nutriment”) as explained below. This is one of the many reasons why the view that experience can be neatly divided into sequential “moments” or “units” is fundamentally fallacious, and actually impedes the understanding of _paṭiccasamuppāḍa_. See the simile in SN 12.67 illustrating how the latter is not a “process” or “chain” of causes and effects, neither on moment-to-moment nor a life-to-life scale.
“Evaṁ, bhante”. “Yes, Bhante.”
“Tadāhārasambhavanti, bhikkhave, passathā”ti? “Do you see that it exists with that as nutriment?” *[“The Meaning of Yoniso Manasikāra”](https://www.hillsidehermitage.org/wp-content/uploads/2023/06/The-Meaning-of-Yoniso-Manasikara-Bhikkhu-Anigha.pdf)
“Evaṁ, bhante”. “Yes, Bhante.”
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti? “Do you see that when that nutriment ceases, that which exists is of the nature to cease?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? “Does doubt arise when you’re uncertain whether or not ‘this is’?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? “Does doubt arise when you’re uncertain whether or not it exists with that as nutriment?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? “Does doubt arise when you’re uncertain whether or not when that nutriment ceases, that which is exists is of the nature to cease?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? “Is doubt given up in someone who sees as it is with right understanding that ‘this is’?” *Doubt, the third fetter, is overcome not by finding the direct answer to every conceivable question (an impossible task), but by means of thoroughly seeing that the phenomenon of not-knowing is entirely within the present “this” that exists only based on its foundation that is impermanent, uncontrollable, and subject to vanishing. The questions are therefore neither answered nor dismissed—one simply becomes disenchanted with them from a “perpendicular” direction.
“Evaṁ, bhante”. “Yes, Bhante.”
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? “Is doubt given up in someone who sees as it is with right understanding that it exists with that as nutriment?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? “Is doubt given up in someone who sees as it is with right understanding that when that nutriment ceases, that which exists is of the nature to cease?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? “Are you free of doubt as to whether ‘this is’?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? “Are you free of doubt as to whether it exists with that as nutriment?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? “Are you free of doubt as to whether when that nutriment ceases, that which exists is of the nature to cease?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Have you seen clearly as it is with right understanding that ‘this is’?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Have you seen clearly as it is with right understanding that it exists with that as nutriment?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Have you seen clearly as it is with right understanding that when that nutriment ceases, that which exists is of the nature to cease?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti? “Pure and bright as this view is, bhikkhus, if you cherish it, fancy it, treasure it, and treat it as ‘mine’, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”
“No hetaṁ, bhante”. “No, Bhante.”
“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti? “Pure and bright as this view is, bhikkhus, if you don’t cherish it, fancy it, treasure it, and treat it ‘mine’, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. “Bhikkhus, there are these four nutriments. They maintain beings that already exist and provide a hold to those seeking existence. Katame cattāro? What four? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Edible food, whether coarse or fine; pressure is the second, mental intention the third, and consciousness the fourth. *On the four nutriments see [“Simile of the Son’s Flesh”](https://www.youtube.com/watch?v=cmYzJSvZ5jE).
Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? Now, bhikkhus, what is the foundation, origin, birthplace, and source of these four nutriments? Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Craving.
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the foundation, origin, birthplace, and source of craving? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Feeling.
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the foundation … of feeling? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Pressure. *See comment on phassa [here](https://suttas.hillsidehermitage.org/?q=mn9#mn9:11.4).
Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? And what is the foundation … of pressure? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. The six sense fields.
Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? And what is the foundation … of the six sense fields? Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. Name-and-form.
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? And what is the foundation … of name-and-form? Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ. Consciousness.
Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? And what is the foundation … of consciousness? Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ. Activities.
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the foundation, origin, birthplace, and source of activities? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Ignorance.
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, So, bhikkhus, with ignorance as support, activities. saṅkhārapaccayā viññāṇaṁ, With activities as support, consciousness. viññāṇapaccayā nāmarūpaṁ, With consciousness as support, name-and-form. nāmarūpapaccayā saḷāyatanaṁ, With name-and-form as support, the six sense fields. saḷāyatanapaccayā phasso, With the six sense fields as support, pressure. phassapaccayā vedanā, With pressure as support, feeling. vedanāpaccayā taṇhā, With feeling as support, craving. taṇhāpaccayā upādānaṁ, With craving as support, assumption. upādānapaccayā bhavo, With assumption as support, being. bhavapaccayā jāti, With being as support, birth. jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. With birth as support, aging and death, sorrow, lamentation, displeasure, sadness, and distress exist. *[“With birth, death applies”](https://www.hillsidehermitage.org/with-birth-death-applies/) Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates.
Jātipaccayā jarāmaraṇanti iti kho panetaṁ vuttaṁ; ‘With birth as support, aging and death.’ That’s what I said. jātipaccayā nu kho, bhikkhave, jarāmaraṇaṁ, no vā, kathaṁ vā ettha hotī”ti? Is that how you see this or not?”
“Jātipaccayā, bhante, jarāmaraṇaṁ; evaṁ no ettha hoti—“That’s how we see it.” jātipaccayā jarāmaraṇan”ti.
“Bhavapaccayā jātīti iti kho panetaṁ vuttaṁ; “‘With being as support, birth.’ … bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṁ vā ettha hotī”ti? “Bhavapaccayā, bhante, jāti; evaṁ no ettha hoti— bhavapaccayā jātī”ti.
“Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ; upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti? “Upādānapaccayā, bhante, bhavo; evaṁ no ettha hoti— upādānapaccayā bhavo”ti.
“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti? “Taṇhāpaccayā, bhante, upādānaṁ; evaṁ no ettha hoti— taṇhāpaccayā upādānan”ti.
“Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ; vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti? “Vedanāpaccayā, bhante, taṇhā; evaṁ no ettha hoti— vedanāpaccayā taṇhā”ti.
“Phassapaccayā vedanāti iti kho panetaṁ vuttaṁ; phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṁ vā ettha hotī”ti? “Phassapaccayā, bhante, vedanā; evaṁ no ettha hoti— phassapaccayā vedanā”ti.
“Saḷāyatanapaccayā phassoti iti kho panetaṁ vuttaṁ; saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṁ vā ettha hotī”ti? “Saḷāyatanapaccayā, bhante, phasso; evaṁ no ettha hoti— saḷāyatanapaccayā phasso”ti.
“Nāmarūpapaccayā saḷāyatananti iti kho panetaṁ vuttaṁ; nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṁ, no vā, kathaṁ vā ettha hotī”ti? “Nāmarūpapaccayā, bhante, saḷāyatanaṁ; evaṁ no ettha hoti— nāmarūpapaccayā saḷāyatanan”ti.
“Viññāṇapaccayā nāmarūpanti iti kho panetaṁ vuttaṁ; viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṁ, no vā, kathaṁ vā ettha hotī”ti? “Viññāṇapaccayā, bhante, nāmarūpaṁ; evaṁ no ettha hoti— viññāṇapaccayā nāmarūpan”ti.
“Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ; saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṁ, no vā, kathaṁ vā ettha hotī”ti? “Saṅkhārapaccayā, bhante, viññāṇaṁ; evaṁ no ettha hoti— saṅkhārapaccayā viññāṇan”ti.
“Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ; ‘With ignorance as support, activities.’ That’s what I said. avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti? Is that how you see this or not?”
“Avijjāpaccayā, bhante, saṅkhārā; evaṁ no ettha hoti—“That’s how we see it.” avijjāpaccayā saṅkhārā”ti.
“Sādhu, bhikkhave. “Good, bhikkhus! Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—So both you and I say this. imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—With this, this is; when this arises, that arises. That is: avijjāpaccayā saṅkhārā, With ignorance as support, activities. saṅkhārapaccayā viññāṇaṁ, With activities as support, consciousness. viññāṇapaccayā nāmarūpaṁ, With consciousness as support, name-and-form. nāmarūpapaccayā saḷāyatanaṁ, With name-and-form as support, the six sense fields. saḷāyatanapaccayā phasso, With the six sense fields as support, pressure. phassapaccayā vedanā, With pressure as support, feeling. vedanāpaccayā taṇhā, With feeling as support, craving. taṇhāpaccayā upādānaṁ, With craving as support, assumption. upādānapaccayā bhavo, With assumption as support, being. bhavapaccayā jāti, With being as support, birth. jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. With birth as support, aging and death, sorrow, lamentation, displeasure, sadness, and distress exist. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, With the remainderless fading away and cessation of ignorance, cessation of activities. saṅkhāranirodhā viññāṇanirodho, With the cessation of activities, cessation of consciousness. viññāṇanirodhā nāmarūpanirodho, With the cessation of consciousness, cessation of name-and-form. nāmarūpanirodhā saḷāyatananirodho, With the cessation of name-and-form, cessation of the six sense fields. saḷāyatananirodhā phassanirodho, With the cessation of the six sense fields, cessation of pressure. phassanirodhā vedanānirodho, With the cessation of pressure, cessation of feeling. vedanānirodhā taṇhānirodho, With the cessation of feeling, cessation of craving. taṇhānirodhā upādānanirodho, With the cessation of craving, cessation of assumption. upādānanirodhā bhavanirodho, With the cessation of assumption, cessation of being. bhavanirodhā jātinirodho, With the cessation of being, cessation of birth. jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. With the cessation of birth, cessation of aging and death, sorrow, lamentation, displeasure, sadness, and distress. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṁ vuttaṁ; ‘With the cessation of birth, cessation of aging and death.’ That’s what I said. jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṁ vā ettha hotī”ti? Is that how you see this or not?”
“Jātinirodhā, bhante, jarāmaraṇanirodho; evaṁ no ettha hoti—“That’s how we see it.” jātinirodhā jarāmaraṇanirodho”ti.
“Bhavanirodhā jātinirodhoti iti kho panetaṁ vuttaṁ; ‘With the cessation of being, cessation of birth.’ … bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṁ vā ettha hotī”ti? “Bhavanirodhā, bhante, jātinirodho; evaṁ no ettha hoti— bhavanirodhā jātinirodho”ti.
“Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ; upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti? “Upādānanirodhā, bhante, bhavanirodho; evaṁ no ettha hoti— upādānanirodhā bhavanirodho”ti.
“Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ; taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti? “Taṇhānirodhā, bhante, upādānanirodho; evaṁ no ettha hoti— taṇhānirodhā upādānanirodho”ti.
“Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ; vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti? “Vedanānirodhā, bhante, taṇhānirodho; evaṁ no ettha hoti— vedanānirodhā taṇhānirodho”ti.
“Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ; phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṁ vā ettha hotī”ti? “Phassanirodhā, bhante, vedanānirodho; evaṁ no ettha hoti— phassanirodhā vedanānirodho”ti.
“Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ; saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṁ vā ettha hotīti? Saḷāyatananirodhā, bhante, phassanirodho; evaṁ no ettha hoti— saḷāyatananirodhā phassanirodho”ti.
“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ; nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṁ vā ettha hotī”ti? “Nāmarūpanirodhā, bhante, saḷāyatananirodho; evaṁ no ettha hoti— nāmarūpanirodhā saḷāyatananirodho”ti. “Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ; viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṁ vā ettha hotī”ti?
“Viññāṇanirodhā, bhante, nāmarūpanirodho; evaṁ no ettha hoti— viññāṇanirodhā nāmarūpanirodho”ti. “Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ; saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti? “Saṅkhāranirodhā, bhante, viññāṇanirodho; evaṁ no ettha hoti— saṅkhāranirodhā viññāṇanirodho”ti.
“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ; ‘With the cessation of ignorance, cessation of activities.’ That’s what I said. avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti? Is that how you see this or not?”
“Avijjānirodhā, bhante, saṅkhāranirodho; evaṁ no ettha hoti—“That’s how we see it.” avijjānirodhā saṅkhāranirodho”ti.
“Sādhu, bhikkhave. “Good, bhikkhus! Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—So both you and I say this. imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—Without this, this is not; when this ceases, this ceases. That is: avijjānirodhā saṅkhāranirodho, With the cessation of ignorance, cessation of activities. saṅkhāranirodhā viññāṇanirodho, With the cessation of activities, cessation of consciousness. viññāṇanirodhā nāmarūpanirodho, With the cessation of consciousness, cessation of name-and-form. nāmarūpanirodhā saḷāyatananirodho, With the cessation of name-and-form, cessation of the six sense fields. saḷāyatananirodhā phassanirodho, With the cessation of the six sense fields, cessation of pressure. phassanirodhā vedanānirodho, With the cessation of pressure, cessation of feeling. vedanānirodhā taṇhānirodho, With the cessation of feeling, cessation of craving. taṇhānirodhā upādānanirodho, With the cessation of craving, cessation of assumption. upādānanirodhā bhavanirodho, With the cessation of assumption, cessation of being. bhavanirodhā jātinirodho, With the cessation of being, cessation of birth. jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. With the cessation of birth, cessation of aging and death, sorrow, lamentation, displeasure, sadness, and distress. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha: Knowing and seeing in this way, bhikkhus, would you turn back to the past, thinking, ‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti? ‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? After being what, what did we become in the past?’?”
“No hetaṁ, bhante”. “No, Bhante.”
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—“Knowing and seeing in this way, bhikkhus, would you turn forward to the future, thinking, bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti? ‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? After being what, what will we become in the future?’?”
“No hetaṁ, bhante”. “No, Bhante.”
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—“Knowing and seeing in this way, bhikkhus, would you be undecided about the present, thinking, ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti? ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?”
“No hetaṁ, bhante”. “No, Bhante.” *See AN 10.93. The discernment of _paṭiccasamuppāda_ outlined above neatly and effortlessly undercuts *all* possible permutations of views and standpoints. The experience of having a view (“this is”) is fully known beyond doubt as contingent on a foundation (nutriment) that cannot be owned or controlled. The Right View is the irreversible understanding and familiarity with that principle that [undermines all views](https://suttas.hillsidehermitage.org/?q=mn8#mn8:3.1-mn8:3.6); it’s not the adoption of the “Buddhist outlook” of the world, which in itself can very well become yet another speculative answer to “Did I exist in the past?”, “What am I?”, etc.
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—“Knowing and seeing in this way, would you say, satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti? ‘We respect our teacher, and we speak like this out of respect for our teacher’?”
“No hetaṁ, bhante”. “No, Bhante.”
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—“Knowing and seeing in this way, would you say, samaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti? ‘This ascetic says this. We speak like this because it is what he says’?”
“No hetaṁ, bhante”. “No, Bhante.”
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti? “Knowing and seeing in this way, would you dedicate yourself to another teacher?” *Whatever views are expounded by another teacher, they would be known to be within “this” that is dependent upon nutriment, liable to abrupt cessation, and thus not adhered to. Consequently, whatever they proclaim, as grandiose or sublime as it may be, will be at best secondary to what the Buddha teaches, and at worst outright wrong.
“No hetaṁ, bhante”. “No, Bhante.”
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti? “Knowing and seeing in this way, would you regard the observances and boisterous, superstitious rites of the various ascetics and brahmins as valuable?”
“No hetaṁ, bhante”. “No, Bhante.”
“Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti. “Aren’t you speaking only of what you have known and seen and realized for yourselves?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi. “Good, bhikkhus! You have been guided by me with this Dhamma that’s evident, not involving time, verifiable, and goading-on, to be experienced by sensible people for themselves. Sandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi—For when I said that this Dhamma is presently evident, not involving time, verifiable, and goading-on, to be experienced by sensible people for themselves, iti yantaṁ vuttaṁ, idametaṁ paṭicca vuttanti. this is what I was referring to. *This statement (as well as [this one](https://suttas.hillsidehermitage.org/?q=mn28#mn28:28.5-mn28:28.6)) is demonstrates how absolutely central _paṭiccasamuppāda_ is, and yet it’s rarely given due importance.
Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. Bhikkhus, when three things come together an embryo is conceived. Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. In a case where the mother and father come together, but the mother is not in the fertile phase of her menstrual cycle, and the incoming being is not ready, the embryo is not conceived. *_gandhabba_ here can be confused with the “celestial musicians” (a class of heavenly beings), but from the Buddha’s question at the end of MN 93, it is clear that at least in this context it refers to the being about to take birth. Hence I’ve rendered it as “incoming being”. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. In a case where the mother and father come together, the mother is in the fertile phase of her menstrual cycle, but the incoming being is not ready, the embryo is not conceived. Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti. But when these three things come together—the mother and father come together, the mother is in the fertile phase of her menstrual cycle, and the incoming being is ready—an embryo is conceived.
Tamenaṁ, bhikkhave, mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garubhāraṁ. The mother nurtures the embryo in her womb for nine or ten months with great anxiety, as a heavy burden. Tamenaṁ, bhikkhave, mātā navannaṁ vā dasannaṁ vā māsānaṁ accayena vijāyati mahatā saṁsayena garubhāraṁ. When nine or ten months have passed, the mother gives birth with great anxiety, as a heavy burden. Tamenaṁ jātaṁ samānaṁ sakena lohitena poseti. When the infant is born she nourishes it with her own blood. Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ. For mother’s milk is regarded as blood in the training of the Noble One. *This description is to reinforce the point that our entire existence (“this”) is contingent on “nutriment” in the most general sense: necessary conditions that are nevertheless not in our control.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya That boy grows up and his faculties mature. yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ. He plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya That boy grows up and his faculties mature further. pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—He amuses himself, supplied and provided with the five strands of sensuality. cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, Sights cognizable by the eye that are likable, desirable, agreeable, pleasing, connected with sensuality, and enticing.
sotaviññeyyehi saddehi … Sounds cognizable by the ear …
ghānaviññeyyehi gandhehi … Smells cognizable by the nose …
jivhāviññeyyehi rasehi … Tastes cognizable by the tongue …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. Touches cognizable by the body that are likable, desirable, agreeable, pleasing, connected with sensuality, and enticing.
So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. When he sees a sight with the eye, if it’s agreeable he harbors passion for it, if it’s disagreeable he’s averse to it. He lives with recollection of the body unestablished and with a limited mind. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. And he doesn’t understand as it is the liberation by mind and liberation by understanding where those bad, detrimental qualities cease without remainder.
So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Engaged in this way in favoring and opposing, when he experiences any kind of feeling—pleasant, unpleasant, or neutral—he delights in it, welcomes it, and rests upon it. Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. This gives rise to delight. Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. That delight in feelings is assumption. With this assumption of his as support, being. With being as support, birth. With birth as support, aging and death, sorrow, lamentation, displeasure, sadness, and distress exist. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates.
Sotena saddaṁ sutvā …pe… When he hears a sound with the ear …
ghānena gandhaṁ ghāyitvā …pe… When he smells an odor with the nose …
jivhāya rasaṁ sāyitvā …pe… When he tastes a flavor with the tongue …
kāyena phoṭṭhabbaṁ phusitvā …pe… When he touches a touch with the body …
manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. When he cognizes a phenomenon with the mental faculty, if it’s agreeable he harbors passion for it, if it’s disagreeable he’s averse to it. He lives with recollection of the body unestablished and with a limited mind. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. And he doesn’t understand as it is the liberation by mind and liberation by understanding where those bad, detrimental qualities cease without remainder.
So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Engaged in this way in favoring and opposing, when he experiences any kind of feeling—pleasant, unpleasant, or neutral—he delights in it, welcomes it, and rests upon it. Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. This gives rise to delight. Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. That delight in feelings is assumption. With this assumption of his as support, being. With being as support, birth. With birth as support, aging and death, sorrow, lamentation, displeasure, sadness, and distress exist. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates.
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. But when a Realized One arises in the world—an Arahant, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed— So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. he makes known this world to others—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—having for himself comprehended and experienced it. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. And he reveals a renunciate life that’s entirely complete and pure.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s son, or someone born in some good family. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. He gains faith in the Realized One So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: and reflects, ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. ‘Household life is confined and dusty, but the life of one gone forth is wide open. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. It’s not easy for someone living at home to lead the renunciate life utterly complete and pure, like a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’ So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajati. After some time he gives up a large or small fortune, and a large or small family circle. He shaves off hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Once he’s gone forth, he takes up the training and livelihood of the bhikkhus. He gives up and abstains from killing living creatures, renouncing the rod and the sword. He’s scrupulous and kind, living compassionate for the welfare of all creatures and beings.
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati. He gives up and abstains from taking what is not given. He takes only what’s given, and expects only what’s given. He keeps himself clean by not thieving.
Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā. He gives up and abstains from incelibacy. He is celibate, set apart, avoiding the vulgar act of sex.
Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. He gives up and abstains from lying. He speaks the truth and sticks to the truth. He’s honest and trustworthy, and doesn’t trick the world with his words.
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti. He gives up and abstains from divisive speech. He doesn’t repeat in one place what he heard in another to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, enjoying harmony, and speaking words that promote harmony.
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. He gives up and abstains from harsh speech. He speaks in a way that’s gentle, pleasing to the ear, affectionate, going to the heart, polite, likable, and agreeable to the people.
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. He gives up and abstains from frivolous speech. His words are timely, true, and meaningful, in line with the teaching-and-discipline. He says things at the right time which are valuable, reasonable, succinct, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, He abstains from violence towards plants and seeds. ekabhattiko hoti rattūparato, virato vikālabhojanā. He eats in one part of the day, abstaining from eating at night and at the wrong time. Naccagītavāditavisūkadassanā paṭivirato hoti, He abstains from dancing, singing, music, and watching shows. mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, He abstains from beautifying and adorning himself with garlands, perfumes, and makeup. uccāsayanamahāsayanā paṭivirato hoti, He abstains from high and luxurious beds. jātarūparajatapaṭiggahaṇā paṭivirato hoti, He abstains from receiving gold and money, āmakadhaññapaṭiggahaṇā paṭivirato hoti, raw grains, āmakamaṁsapaṭiggahaṇā paṭivirato hoti, raw meat, itthikumārikapaṭiggahaṇā paṭivirato hoti, women and girls, dāsidāsapaṭiggahaṇā paṭivirato hoti, male and female bondservants, ajeḷakapaṭiggahaṇā paṭivirato hoti, goats and sheep, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, chickens and pigs, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, elephants, cows, horses, and mares, khettavatthupaṭiggahaṇā paṭivirato hoti, and fields and land. dūteyyapahiṇagamanānuyogā paṭivirato hoti, He abstains from running errands and messages; kayavikkayā paṭivirato hoti, buying and selling; tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, falsifying weights, metals, or measures; ukkoṭanavañcananikatisāciyogā paṭivirato hoti, bribery, fraud, cheating, and duplicity; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. He’s content with robes to look after the body and almsfood to look after the belly. Wherever he goes, he sets out taking only these things. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; He’s like a bird: wherever it flies, wings are its only burden. evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. In the same way, the bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever he goes, he sets out taking only these things. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. Possessed of this noble aggregate of virtue, he experiences a blameless comfort internally.
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When he sees a sight with the eye, he doesn’t grasp at signs and features of it Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. on account of which—due to abiding with the eye faculty unrestrained—bad, detrimental phenomena of longing and upset would flow in on him. He practices to restrain that; he guards the eye faculty and brings about the restraint of the eye faculty.
Sotena saddaṁ sutvā …pe… When he hears a sound with the ear …
ghānena gandhaṁ ghāyitvā …pe… When he smells an odor with the nose …
jivhāya rasaṁ sāyitvā …pe… When he tastes a flavor with the tongue …
kāyena phoṭṭhabbaṁ phusitvā …pe… When he touches a touch with the body …
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. When he cognizes a phenomenon with the mental faculty, he doesn’t grasp at signs and features of it Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati. on account of which—due to abiding with the mental faculty unrestrained—bad, detrimental phenomena of longing and upset would flow in on him. He practices to restrain that; he guards the mental faculty and brings about the restraint of the mental faculty. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. Possessed of this noble sense restraint, he experiences an unsullied comfort internally. *This is what the right peace and calm originate from (SN 35.94).
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. He acts with awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. *[Jhana is a Lifestyle](https://www.youtube.com/watch?v=HVw4gDCrfKQ&list=PLUPMn2PfEqIwds5dessK7trhRO6lYHYbP&index=7&pp=iAQB)
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, Possessed of this noble aggregate of virtue, this noble contentment, this noble sense restraint, and this noble recollection-and-awareness, vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. he frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. After the meal, he returns from almsround, sits down cross-legged, sets his body straight, and establishes recollection at the fore. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Giving up longing with regard to the world, he abides with a mind rid of longing; he cleanses the mind of longing. byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Giving up ill will and hatred, he abides with a mind rid of ill will, compassionate for the welfare of all creatures and beings; he cleanses the mind of ill will and hatred. thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti; Giving up indolence-and-lethargy, he abides with a mind rid of indolence-and-lethargy, perceiving light, recollected, and aware; he cleanses the mind of indolence-and-lethargy. uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Giving up restlessness and anxiety, he abides without restlessness, his mind internally appeased; he cleanses the mind of restlessness and anxiety. vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, he abides having gone beyond doubt, not uncertain about beneficial qualities; he cleanses the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, He gives up these five hindrances, defilements of the mind that weaken understanding. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Then, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, he abides having entered upon the first jhāna. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… Furthermore, with the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and comfort born of composure, the bhikkhu abides having entered upon the second jhāna. tatiyaṁ jhānaṁ …pe… third jhāna … catutthaṁ jhānaṁ upasampajja viharati. fourth jhāna.
So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. When he sees a sight with the eye, if it’s agreeable he doesn’t harbor passion for it, if it’s disagreeable he’s not averse to it. He lives with recollection of the body established and with an immeasurable mind. *Note that this is a *result* of the Gradual Training. One cannot “do” equanimity as a matter of choice. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. And he understands as it is the liberation by mind and liberation by understanding where those bad, detrimental qualities cease without remainder.
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Having thus given up favoring and opposing, when he experiences any kind of feeling—pleasant, unpleasant, or neutral—he doesn’t delight in it, welcome it, or rest upon it. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. As a result, delight in feelings ceases. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. With the cessation of his delight, cessation of assumption. With the cessation of assumption, cessation of being. With the cessation of being, cessation of birth. When cessation of birth, cessation of aging and death, sorrow, lamentation, displeasure, sadness, and distress. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
Sotena saddaṁ sutvā …pe… When he hears a sound with the ears …
ghānena gandhaṁ ghāyitvā …pe… When he smells an odor with the nose …
jivhāya rasaṁ sāyitvā …pe… When he tastes a flavor with the tongue …
kāyena phoṭṭhabbaṁ phusitvā …pe… When he feels a touch with the body …
manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, When he cognizes a phenomenon with the mental faculty, if it’s agreeable he doesn’t harbor passion for it, if it’s disagreeable he’s not averse to it. He lives with recollection of the body established and with an immeasurable mind. tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. And he understands as it is the liberation by mind and liberation by understanding where those bad, detrimental qualities cease without remainder.
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Having thus given up favoring and opposing, when he experiences any kind of feeling—pleasant, unpleasant, or neutral—he doesn’t delight in it, welcome it, or rest upon it. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. As a result, delight in feelings ceases. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. With the cessation of his delight, cessation of assumption. With the cessation of assumption, cessation of being. With the cessation of being, cessation of birth. When cessation of birth, cessation of aging and death, sorrow, lamentation, displeasure, sadness, and distress. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti. Bhikkhus, you should memorize this brief statement on liberation through the destruction of craving. But the bhikkhu Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.”
Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.
Mahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn38