Sutta Pitaka
Dīgha Nikāya – The Long Discourses
DN15: Mahānidāna Sutta – The Great Discourse on Causation
- DG BB TBW © Translated from the Pali by Bikkhu Bodhi (More copyright information)Footnotes obtained from Walsh's Long Discourses of the Buddha and from the sutta text of The Great Discourse on Causation downloaded from here.
Dependent Arising
1Thus have I heard.[n.318] See The Great Discourse on Causation: The Mahānidāna Sutta and its Commentaries, translated from the Pali by Bhikkhu Bodhi, (BPS 1984). On one occasion the Exalted One was living among the Kurus, where there was a town of the Kurus named Kammāsadhamma.[n.319] There was nowhere in the town for the Buddha to stay, so he stayed outside, in the jungle: hence the construction 'There is a market town' (DA). Then the Venerable Ānanda approached the Exalted One, paid homage to him, and sat down to one side. Seated, he said to the Exalted One:
"It is wonderful and marvellous, venerable sir, how this dependent arising is so deep and appears so deep, yet to myself it seems as clear as clear can be."
"Do not say so, Ānanda! Do not say so, Ānanda! This dependent arising, Ānanda, is deep and it appears deep. Because of not understanding and not penetrating this Dhamma, Ānanda, this generation has become like a tangled skein, like a knotted ball of thread,[320] Gulāgunthika-jāta: or ‘matted like a bird’s nest.’ like matted rushes and reeds, and does not pass beyond saṁsāra with its plane of misery, unfortunate destinations, and lower realms.
2"Ānanda, if one is asked: 'Are aging and death due to a specific condition?'[n.321] Idapaccayā. Cf. n.291. one should say: 'They are.' If one is asked: 'Through what condition is there aging and death?' one should say: 'With birth as condition there is aging and death.'
3"Ānanda, if one is asked: 'Is birth due to a specific condition?' one should say: 'It is.' If one is asked: 'Through what condition is there birth?' one should say: 'With existence as condition there is birth.'
4"Ānanda, if one is asked: 'Is existence due to a specific condition?' one should say: 'It is.' If one is asked: 'Through what condition is there existence?' one should say: 'With clinging as condition there is existence.'
5"Ānanda, if one is asked: 'Is clinging due to a specific condition?' one should say: 'It is.' If one is asked: 'Through what condition is there clinging?' one should say: 'With craving as condition there is clinging.'
6"Ānanda, if one is asked: 'Is craving due to a specific condition?' one should say: 'It is.' If one is asked: 'Through what condition is there craving?' one should say: 'With feeling as condition there is craving.'
7"Ānanda, if one is asked: 'Is feeling due to a specific condition?' one should say: 'It is.' If one is asked: 'Through what condition is there feeling?' one should say: 'With contact as condition there is feeling.'
8"Ānanda, if one is asked: 'Is contact due to a specific condition?' one should say: 'It is.' If one is asked: 'Through what condition is there contact?' one should say: 'With mentality-materiality as condition there is contact.'[n.323] The six sense-bases are omitted, for some reason, in this Sutta.
9"Ānanda, if one is asked: 'Is mentality-materiality due to a specific condition?' one should say: 'It is.' If one is asked: 'Through what condition is there mentality-materiality?' one should say: 'With consciousness as condition there is mentality-materiality.'
10"Ānanda, if one is asked: 'Is consciousness due to a specific condition?' one should say: 'It is.' If one is asked: 'Through what condition is there consciousness?' one should say: 'With mentality-materiality as condition there is consciousness.'[n.324] Cf. n.286.
11"Thus, Ānanda, with mentality-materiality as condition there is consciousness; with consciousness as condition there is mentality-materiality; with mentality-materiality as condition there is contact; with contact as condition there is feeling; with feeling as condition there is craving; with craving as condition there is clinging; with clinging as condition there is existence; with existence as condition there is birth; and with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this entire mass of suffering.
Aging and Death
12"It was said: 'With birth as condition there is aging and death.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no birth of any kind anywhere—that is, of gods into the state of gods, of celestials into the state of celestials, of spirits, demons,[n.326] Bhūtānaṁ: ‘beings’, but the term is sometimes used in the sense of ‘ghosts’. The Sub-Commentary identifies them with the Kumbhaṇḍas mentioned at DN 32. (q.v.). human beings, quadrupeds, winged creatures, and reptiles, each into their own state—if there were no birth of beings of any sort into any state, then, in the complete absence of birth, with the cessation of birth, would aging and death be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for aging and death, namely, birth.
Birth
13"It was said: 'With existence as condition there is birth.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no existence of any kind anywhere—that is, no sense-sphere existence, fine-material existence, or immaterial existence—then, in the complete absence of existence, with the cessation of existence, would birth be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for birth, namely, existence.
Existence
14"It was said: 'With clinging as condition there is existence.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no clinging of any kind anywhere—that is, no clinging to sense pleasures, clinging to views, clinging to precepts and observances, or clinging to a doctrine of self—then, in the complete absence of clinging, with the cessation of clinging, would existence be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for existence, namely, clinging.
Clinging
15"It was said: 'With craving as condition there is clinging.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no craving of any kind anywhere—that is, no craving for visible forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, or craving for mental objects—then, in the complete absence of craving, with the cessation of craving, would clinging be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for clinging, namely, craving.
Craving
16"It was said: 'With feeling as condition there is craving.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no feeling of any kind anywhere—that is, no feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, or feeling born of mind-contact—then, in the complete absence of feeling, with the cessation of feeling, would craving be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for craving, namely, feeling.
Dependent on Craving
17"Thus, Ānanda, in dependence upon feeling there is craving; in dependence upon craving there is pursuit;[n.327] Pariyesanā. Verses 9-18 constitute an excursus. in dependence upon pursuit there is gain;[n.328] Lābha. in dependence upon gain there is decision-making;[n.329] Vinicchaya. in dependence upon decision-making there is desire and lust;[n.330] Chanda-rāga. in dependence upon desire and lust there is attachment;[n.331] Ajjhosāna (= adhi-ava-sāna ‘being bent on something’). in dependence upon attachment there is possessiveness;[n.332] Pariggaha: ‘possessiveness’ (BB). in dependence upon possessiveness there is stinginess;[n.333] Macchariya. in dependence upon stinginess there is safeguarding;[n.334] Ārakkha: ‘watch and ward’ (RD), ‘protection’ (Bennett), ‘safeguarding’ (BB). and because of safeguarding, various evil unwholesome phenomena originate—the taking up of clubs and weapons, conflicts, quarrels, and disputes, insulting speech, slander, and falsehoods.
18"It was said: 'Because of safeguarding, various evil unwholesome phenomena originate—the taking up of clubs and weapons, conflicts, quarrels, and disputes, insulting speech, slander, and falsehoods.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no safeguarding of any kind anywhere, then, in the complete absence of safeguarding, with the cessation of safeguarding, would those various evil unwholesome phenomena originate?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for those various evil unwholesome phenomena, namely, safeguarding.
19"It was said: 'In dependence upon stinginess there is safeguarding.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no stinginess of any kind anywhere, then, in the complete absence of stinginess, with the cessation of stinginess, would safeguarding be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for safeguarding, namely, stinginess.
20"It was said: 'In dependence upon possessiveness there is stinginess.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no possessiveness of any kind anywhere, then, in the complete absence of possessiveness, with the cessation of possessiveness, would stinginess be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for stinginess, namely, possessiveness.
21"It was said: 'In dependence upon attachment there is possessiveness.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no attachment of any kind anywhere, then, in the complete absence of attachment, with the cessation of attachment, would possessiveness be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for possessiveness, namely, attachment.
22"It was said: 'In dependence upon desire and lust there is attachment.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no desire and lust of any kind anywhere, then, in the complete absence of desire and lust, with the cessation of desire and lust, would attachment be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for attachment, namely, desire and lust.
23"It was said: 'In dependence upon decision-making there is desire and lust.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no decision-making of any kind anywhere, then, in the complete absence of decision-making, with the cessation of decision-making, would desire and lust be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for desire and lust, namely, decision-making.
24"It was said: 'In dependence upon gain there is decision-making.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no gain of any kind anywhere, then, in the complete absence of gain, with the cessation of gain, would decision-making be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for decision-making, namely, gain.
25"It was said: 'In dependence upon pursuit there is gain.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no pursuit of any kind anywhere, then, in the complete absence of pursuit, with the cessation of pursuit, would gain be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for gain, namely, pursuit.
26"It was said: 'In dependence upon craving there is pursuit.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no craving of any kind anywhere—that is, no craving for sense pleasures, craving for existence, or craving for non-existence—then, in the complete absence of craving, with the cessation of craving, would pursuit be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for pursuit, namely, craving.
"Thus, Ānanda, these two phenomena, being a duality, converge into a unity in feeling.[n.335] The two aspects of craving: 1. as primary craving, the basis of rebirth, and 2. craving-in-action (samudācāratanhā) (DA). See RD’s notes.
Feeling
27"It was said: 'With contact as condition there is feeling.' How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no contact of any kind anywhere—that is, no eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact—then, in the complete absence of contact, with the cessation of contact, would feeling be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for feeling, namely, contact.
Contact
28"It was said: 'With mentality-materiality as condition there is contact.' How that is so, Ānanda, should be understood in this way: If those qualities, traits, signs, and indicators[n.336] Ndma-kaya: the mental component of the pair nāmarūpa ‘name-and-form’ or ‘mind-and-body’. See next note. through which there is a description of the mental body were all absent, would designation-contact be discerned in the material body?"[n.337] Rūpa-kāya: the physical component of the pair nāmarūpa. Both rūpa and kāya can on occasion be translated ‘body’, but there is a difference. Rūpa is body as material, especially visible, form, while kāya is body as aggregate, as in ‘a body of material, a body of men’.
"Certainly not, venerable sir."
"If those qualities, traits, signs, and indicators through which there is a description of the material body were all absent, would impingement-contact be discerned in the mental body?"
"Certainly not, venerable sir."
"If those qualities, traits, signs, and indicators through which there is a description of the mental body and the material body were all absent, would either designation-contact or impingement-contact be discerned?"
"Certainly not, venerable sir."
"If those qualities, traits, signs, and indicators through which there is a description of mentality-materiality were all absent, would contact be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for contact, namely, mentality-materiality.
Mentality-Materiality
29"It was said: 'With consciousness as condition there is mentality-materiality.'
How that is so, Ānanda, should be understood in this way: If consciousness were not to descend into the mother's womb, would mentality-materiality take shape in the womb?"
"Certainly not, venerable sir."
"If, after descending into the womb, consciousness were to depart, would mentality-materiality be generated into this present state of being?"
"Certainly not, venerable sir."
"If the consciousness of a young boy or girl were to be cut off, would mentality-materiality grow up, develop, and reach maturity?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for mentality-materiality, namely, consciousness.
Consciousness
30"It was said: 'With mentality-materiality as condition there is consciousness.' How that is so, Ānanda, should be understood in this way: If consciousness were not to gain a footing in mentality-materiality, would an origination of the mass of suffering—of future birth, aging, and death—be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, this is the cause, source, origin, and condition for consciousness, namely, mentality-materiality.
"It is to this extent, Ānanda, that one can be born, age, and die, pass away and re-arise,[n.339] The same words as at DN 14.18: see n.281 there. to this extent that there is a pathway for designation, to this extent that there is a pathway for language, to this extent that there is a pathway for description, to this extent that there is a sphere for wisdom, to this extent that the round turns for describing this state of being,[n.340] This confirm DA’s statement mentioned in DN 14, n.286 (cf. n.324). that is, when there is mentality-materiality together with consciousness.
Descriptions of Self
31"In what ways, Ānanda, does one describing self describe it? Describing self as having material form and as limited,[n.341] The four declarations are in Pali: 1. ‘Rūpī me paritto attā’, 2. ‘Rūpī me ananto attā’, 3. Arūpī me paritto atta’, 4. ‘Arūpī me ananto atta’. Rūpī is the adjective from rūpa (see n.337) and may mean ‘material’, though DA takes it as referring to the World of Form (rūpaloka) as experienced in the lower jhānas, arūpī then referring similarly to the Formless World of the higher jhānas. Cf. DN 1.3.1ff. one describes it thus: 'My self has material form and is limited.' Or describing self as having material form and as infinite, one describes it thus: 'My self has material form and is infinite.' Or describing self as immaterial and limited, one describes it thus: 'My self is immaterial and limited.' Or describing self as immaterial and infinite, one describes it thus: 'My self is immaterial and infinite.'
32"Therein, Ānanda, one who describes self as having material form and as limited either describes such a self (as existing only) in the present or he describes such a self (as existing) there in the future, or he thinks: 'That which is not thus, I will convert towards the state of being thus.'[n.b31] Atathaḿ vā pana santaḿ tathattāya upakappessāmi. This sentence, enigmatic also in the Pali, renders the original as literally as syntactical requirements will allow. Interpretations are given in my The Great Discourse on Causation, Introduction, p. 40, and in the commentarial exegesis. This being so, it can aptly be said that a settled view (of self) as having material form and as limited underlies this.
33"One who describes self as having material form and as infinite either describes such a self (as existing only) in the present or he describes such a self (as existing) there in the future, or he thinks: 'That which is not thus, I will convert towards the state of being thus.'[n.342] Upakappessāmi: glossed by DA as sampādessāmi ‘I shall strive for, attain’. This being so, it can aptly be said that a settled view (of self) as having material form and as infinite underlies this.
34"One who describes self as immaterial and limited either describes such a self (as existing only) in the present or he describes such a self (as existing) there in the future, or he thinks: 'That which is not thus, I will convert towards the state of being thus.' This being so, it can aptly be said that a settled view (of self) as immaterial and limited underlies this.
35"One who describes self as immaterial and infinite either describes such a self (as existing only) in the present or he describes such a self (as existing) there in the future, or he thinks: 'That which is not thus, I will convert towards the state of being thus.' This being so, it can aptly be said that a settled view (of self) as immaterial and infinite underlies this.
"It is in these ways, Ānanda, that one describing self describes it.
Non-Descriptions of Self
36"In what ways, Ānanda, does one not describing self not describe it? Not describing self as having material form and as limited, one does not describe it thus: 'My self has material form and is limited.' Or not describing self as having material form and as infinite, one does not describe it thus: 'My self has material form and is infinite.' Or not describing self as immaterial and limited, one does not describe it thus: 'My self is immaterial and limited.' Or not describing self as immaterial and infinite, one does not describe it thus: 'My self is immaterial and infinite.'
37"Therein, Ānanda, one who does not describe self as having material form and as limited does not describe such a self (as existing only) in the present, nor does he describe such a self (as existing) there in the future, nor does he think: 'That which is not thus, I will convert towards the state of being thus.' This being so, it can aptly be said that a settled view (of self) as having material form and as limited does not underlie this.
38"One who does not describe self as having material form and as infinite does not describe such a self (as existing only) in the present, nor does he describe such a self (as existing) there in the future, nor does he think: 'That which is not thus, I will convert towards the state of being thus.' This being so, it can aptly be said that a settled view (of self) as having material form and as infinite does not underlie this.
39"One who does not describe self as immaterial and limited does not describe such a self (as existing only) in the present, nor does he describe such a self (as existing) there in the future, nor does he think: 'That which is not thus, I will convert towards the state of being thus.' This being so, it can aptly be said that a settled view (of self) as immaterial and limited does not underlie this.
40"One who describes self as immaterial and infinite does not describe such a self (as existing only) in the present, nor does he describe such a self (as existing) there in the future, nor does he think: 'That which is not thus, I will convert towards the state of being thus.' This being so, it can aptly be said that a settled view (of self) as immaterial and infinite does not underlie this.
"It is in these ways, Ānanda, that one not describing self does not describe it.
Considerations of Self
41"In what ways, Ānanda, does one considering (the idea of) self consider it? One considering (the idea of) self either considers feeling as self, saying: 'Feeling is my self.'[n.343] Identifying the (supposed) self with the feeling-aggregate (vedanā-kkhandha). Or he considers: 'Feeling is not my self; my self is without experience of feeling.' Or he considers: 'Feeling is not my self, but my self is not without experience of feeling.[n.344] Identifying the self with the body-aggregate. My self feels; for my self is subject to feeling.'[n.345] Identifying the self with the aggregates of perception, mental formations and consciousness. Such are the commentarial explanations.
42"Therein, Ānanda, the one who says 'Feeling is my self' should be asked: 'Friend, there are these three kinds of feeling—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Of these three kinds of feeling, which do you consider as self?'
"Ānanda, on the occasion when one experiences a pleasant feeling one does not, on that same occasion, experience a painful feeling or a neither-painful-nor-pleasant feeling; on that occasion one experiences only a pleasant feeling. On the occasion when one experiences a painful feeling one does not, on that same occasion, experience a pleasant feeling or a neither-painful-nor-pleasant feeling; on that occasion one experiences only a painful feeling. On the occasion when one experiences a neither-painful-nor-pleasant feeling one does not, on that same occasion, experience a pleasant feeling or a painful feeling; on that occasion one experiences only a neither-painful-nor-pleasant feeling.
43"Ānanda, pleasant feeling is impermanent, conditioned,[n.346] Sankhata: as opposed to the ‘unconditioned element’, which is Nibbāna. dependently arisen, subject to destruction, falling away, fading out, and ceasing. Painful feeling is impermanent, conditioned, dependently arisen, subject to destruction, falling away, fading out, and ceasing. Neither-painful-nor-pleasant feeling is impermanent, conditioned, dependently arisen, subject to destruction, falling away, fading out, and ceasing.
"If, when experiencing a pleasant feeling, one thinks: 'This is my self,' then with the ceasing of that pleasant feeling one thinks: 'My self has disappeared.' If, when experiencing a painful feeling, one thinks: 'This is my self,' then with the ceasing of that painful feeling one thinks: 'My self has disappeared.' If, when experiencing a neither-painful-nor-pleasant feeling, one thinks: 'This is my self,' then with the ceasing of that neither-painful-nor-pleasant feeling one thinks: 'My self has disappeared.'
"Thus one who says 'Feeling is my self' considers as self something which, even here and now, is impermanent, a mixture of pleasure and pain, and subject to arising and falling away. Therefore, Ānanda, because of this it is not acceptable to consider: 'Feeling is my self.'
44"Ānanda, the one who says 'Feeling is not my self; my self is without experience of feeling'—he should be asked: 'Friend, where there is nothing at all that is felt, could the idea "I am"[n.b32] The Burmese edition reads ayam aham asmi, “I am this.” The PTS edition’s asmi, “I am,” is confirmed by the commentary. Both editions have ayam aham asmi as the reading for the following section. occur there?'."
"Certainly not, venerable sir."[n.347] The MSS appear to ascribe these answers to Ananda himself rather than the hypothetical interlocutor.
"Therefore, Ānanda, because of this it is not acceptable to consider: 'Feeling is not my self; my self is without experience of feeling.'
45"Ānanda, the one who says 'Feeling is not my self, but my self is not without experience of feeling. My self feels; for my self is subject to feeling'[n.348] I.e. this feeling. — he should be asked: 'Friend, if feeling were to cease absolutely and utterly without remainder, then, in the complete absence of feeling, with the cessation of feeling, could (the idea) "I am this" occur there?'."
"Certainly not, venerable sir."
"Therefore, Ānanda, because of this it is not acceptable to consider: 'Feeling is not my self, but my self is not without experience of feeling. My self feels; for my self is subject to feeling.'
46"Ānanda, when a bhikkhu does not consider feeling as self, and does not consider self as without experience of feeling, and does not consider: 'My self feels; for my self is subject to feeling'—then, being without such considerations, he does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains nibbāna.[n.349] He gains Nibbāna for himself (individually: paccattaṁ). He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no returning to this state of being.'
"Ānanda, if anyone should say of a bhikkhu whose mind has been thus liberated, that he holds the view 'A Tathāgata exists after death'[n.350] Cf. DN 1.2.27. —that would not be proper; or that he holds the view 'A Tathāgata does not exist after death'—that would not be proper; or that he holds the view 'A Tathāgata both exists and does not exist after death'—that would not be proper; or that he holds the view 'A Tathāgata neither exists nor does not exist after death'—that would not be proper. For what reason? Because that bhikkhu is liberated by directly knowing this: the extent of designation and the extent of the pathway for designation, the extent of language and the extent of the pathway for language, the extent of description and the extent of the pathway for description, the extent of wisdom and the extent of the sphere for wisdom, the extent of the round and the extent to which the round turns. To say of a bhikkhu who is liberated by directly knowing this[n.351] Abhiññā. that he holds the view 'One does not know and does not see'—that would not be proper.
The Seven Stations for Consciousness
47"Ānanda, there are these seven stations for consciousness[n.352] RD makes heavy weather of this in his note. These are the ‘places’ or ‘states’ in which conscious rebirth takes place. The stations also occur at AN 7.41 (not 39, 40, as stated by RD). and two bases.[n.353] Ayatanāni: normally translated ‘spheres’, is here rendered ‘realms’ to avoid confusion with the ‘spheres’ of Infinite Space, etc., included among the seven ‘stations’. Glossed as nivāsanatthānāni ‘dwelling-places’, they clearly differ from the station as being where unconscious (or not fully conscious) rebirth takes place. What are the seven?
"There are, Ānanda, beings who are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the lower realms. This is the first station for consciousness.
"There are beings who are diverse in body but identical in perception, such as the gods of the Brahma-order who are generated through the first (jhāna). This is the second station for consciousness.
"There are beings who are identical in body but diverse in perception, such as the gods of streaming radiance.[n.354] Cf. DN 1.2. This is the third station for consciousness.
"There are beings who are identical in body and identical in perception, such as the gods of refulgent beauty. This is the fourth station for consciousness.
"There are beings who, through the complete surmounting of perceptions of material form, the passing away of perceptions of impingement, and non-attention to perceptions of diversity, (contemplating) 'Space is infinite,' arrive at the base of the infinity of space. This is the fifth station for consciousness.
"There are beings who, having completely surmounted the base of the infinity of space, (contemplating) 'Consciousness is infinite,' arrive at the base of the infinity of consciousness. This is the sixth station for consciousness.
There are beings who, having completely surmounted the base of the infinity of consciousness, (contemplating) 'There is nothing,' arrive at the base of nothingness. This is the seventh station for consciousness.
"The base of non-percipient beings and, second, the base of neither perception nor non-perception—(these are the two bases).
48"Therein, Ānanda, if one understands the first station for consciousness, that of beings who are diverse in body and diverse in perception, and if one understands its origin, its passing away, its satisfaction, its unsatisfactoriness, and the escape from it, is it proper for one to seek enjoyment in it?"
"Certainly not, venerable sir."
"If one understands the remaining stations for consciousness … the base of non-percipient beings … the base of neither perception nor non-perception, and if one understands its origin, its passing away, its satisfaction, its unsatisfactoriness, and the escape from it, is it proper for one to seek enjoyment in it?"
"Certainly not, venerable sir."
"Ānanda, when a bhikkhu—having understood as they really are the origin, passing away, satisfaction, unsatisfactoriness, and escape in regard to these seven stations for consciousness and two bases—is liberated through non-clinging, then he is called a bhikkhu liberated by wisdom.[n.355] Paññā-vimutto. Mrs RD’s translation ‘Freed-by-Reason’ is certainly misleading, even if learnedly supported by a reference to Kant’s Vernunft! The usual rendering of paññā is ‘wisdom’, though Ñāṇamoli prefers ‘understanding’. It is the true wisdom which is born of insight. The important point is the commentarial statement that this means: ‘liberation without the aid of the following eight “liberations”’. It will be noticed that ‘stations’ 5-7 formally correspond to ‘liberations’ 4-6. The difference is that by the first way these ‘stations’ are seen through with insight and rejected, whereas by the second way they are used as means towards liberation.
The Eight Emancipations
49"Ānanda, there are these eight emancipations.[n.356] These are really only relative ‘liberations’, since one has to pass through them successively to gain true freedom. What are the eight?
"One possessing material[n.357] Referring, as in p.49, to the World of Form. Jhāna is here induced by observing marks on one’s own body. form sees material forms. This is the first emancipation.
"One not perceiving material forms internally sees material forms externally. This is the second emancipation.
"One is released upon the idea of the beautiful.[n.359] By concentrating on the perfectly pure and bright colours of the kasina. This is the third emancipation.
"Through the complete surmounting of perceptions of material form, the passing away of perceptions of impingement, and non-attention to perceptions of diversity, (contemplating) 'Space is infinite,' one enters and dwells in the base of the infinity of space. This is the fourth emancipation.
"Having completely surmounted the base of the infinity of space, (contemplating) 'Consciousness is infinite,' one enters and dwells in the base of the infinity of consciousness. This is the fifth emancipation.
"Having completely surmounted the base of the infinity of consciousness, (contemplating) 'There is nothing,' one enters and dwells in the base of nothingness. This is the sixth emancipation.
"Having completely surmounted the base of nothingness, one enters and dwells in the base of neither perception nor non-perception. This is the seventh emancipation.
"Having completely surmounted the base of neither perception nor non-perception, one enters and dwells in the cessation of perception and feeling.[n.360] Saññā-vedayita-nirodha or nirodha-samāpatti: a state of a kind of suspended animation, from which it is possible to break through to the state of Non-Returner or Arahant. For an illuminating account of this — to the ordinary person — mysterious state, see Nyāṇaponika, Abhidhamma Studies (2nd ed.), 113ff. This is the eighth emancipation.
50"Ānanda, when a bhikkhu attains these eight emancipations in forward order, in reverse order, and in both forward order and reverse order; when he attains them and emerges from them wherever he wants, in whatever way he wants, and for as long as he wants, and when, through the destruction of the cankers, he here and now enters and dwells in the cankerless liberation of mind, liberation by wisdom,[n.361] Ceto-vimutti paññā-vimutti: (cf. DN 6.12) ‘liberation of the heart and by wisdom’, i.e. in the two ways mentioned. having realized it for himself with direct knowledge, then he is called a bhikkhu who is liberated in both ways.[n.362] This again refers to the two ways mentioned. The various kinds of ‘liberated one’ are listed at DN 28.8. And, Ānanda, there is no other liberation in both ways higher or more sublime than this one."
51Thus spoke the Exalted One. The Venerable Ānanda, being pleased, rejoiced in the Exalted One's words.
Here ends the Mahānidāna Sutta.
1. Paṭiccasamuppāda
1Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī"ti. "Mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca. Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.
2'Atthi idappaccayā jarāmaraṇan'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. 'Kiṁpaccayā jarāmaraṇan'ti iti ce vadeyya, 'jātipaccayā jarāmaraṇan'ti iccassa vacanīyaṁ.
3'Atthi idappaccayā jātī'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. 'Kiṁpaccayā jātī'ti iti ce vadeyya, 'bhavapaccayā jātī'ti iccassa vacanīyaṁ.
4'Atthi idappaccayā bhavo'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. 'Kiṁpaccayā bhavo'ti iti ce vadeyya, 'upādānapaccayā bhavo'ti iccassa vacanīyaṁ.
5'Atthi idappaccayā upādānan'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. 'Kiṁpaccayā upādānan'ti iti ce vadeyya, 'taṇhāpaccayā upādānan'ti iccassa vacanīyaṁ.
6'Atthi idappaccayā taṇhā'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. 'Kiṁpaccayā taṇhā'ti iti ce vadeyya, 'vedanāpaccayā taṇhā'ti iccassa vacanīyaṁ.
7'Atthi idappaccayā vedanā'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. 'Kiṁpaccayā vedanā'ti iti ce vadeyya, 'phassapaccayā vedanā'ti iccassa vacanīyaṁ.
8'Atthi idappaccayā phasso'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. 'Kiṁpaccayā phasso'ti iti ce vadeyya, 'nāmarūpapaccayā phasso'ti iccassa vacanīyaṁ.
9'Atthi idappaccayā nāmarūpan'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. 'Kiṁpaccayā nāmarūpan'ti iti ce vadeyya, 'viññāṇapaccayā nāmarūpan'ti iccassa vacanīyaṁ.
10'Atthi idappaccayā viññāṇan'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. 'Kiṁpaccayā viññāṇan'ti iti ce vadeyya, 'nāmarūpapaccayā viññāṇan'ti iccassa vacanīyaṁ.
11Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Jarāmaraṇa
12"Jātipaccayā jarāmaraṇan'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā jātipaccayā jarāmaraṇaṁ. Jāti ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ— devānaṁ vā devattāya, gandhabbānaṁ vā gandhabbattāya, yakkhānaṁ vā yakkhattāya, bhūtānaṁ vā bhūtattāya, manussānaṁ vā manussattāya, catuppadānaṁ vā catuppadattāya, pakkhīnaṁ vā pakkhittāya, sarīsapānaṁ vā sarīsapattāya, tesaṁ tesañca hi, ānanda, sattānaṁ tadattāya jāti nābhavissa. Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jarāmaraṇassa, yadidaṁ jāti.
Jātī
13'Bhavapaccayā jātī'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā bhavapaccayā jāti. Bhavo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—kāmabhavo vā rūpabhavo vā arūpabhavo vā, sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jātiyā, yadidaṁ bhavo.
Bhava
14'Upādānapaccayā bhavo'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā upādānapaccayā bhavo. Upādānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ— kāmupādānaṁ vā diṭṭhupādānaṁ vā sīlabbatupādānaṁ vā attavādupādānaṁ vā, sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo bhavassa, yadidaṁ upādānaṁ.
Upādāna
15'Taṇhāpaccayā upādānan'ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ. Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ— rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo upādānassa, yadidaṁ taṇhā.
Taṇhā
16'Vedanāpaccayā taṇhā'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vedanāpaccayā taṇhā. Vedanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ— cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā, sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo taṇhāya, yadidaṁ vedanā.
Paṭicca Taṇhā
17Iti kho panetaṁ, ānanda, vedanaṁ paṭicca taṇhā, taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho. Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.
18'Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavantī'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. Ārakkho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhaveyyun"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ anekesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ sambhavāya yadidaṁ ārakkho.
19'Macchariyaṁ paṭicca ārakkho'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā macchariyaṁ paṭicca ārakkho. Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ārakkhassa, yadidaṁ macchariyaṁ.
20'Pariggahaṁ paṭicca macchariyan'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariggahaṁ paṭicca macchariyaṁ. Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṁ paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo macchariyassa, yadidaṁ pariggaho.
21'Ajjhosānaṁ paṭicca pariggaho'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ajjhosānaṁ paṭicca pariggaho. Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariggahassa—yadidaṁ ajjhosānaṁ.
22'Chandarāgaṁ paṭicca ajjhosānan'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā chandarāgaṁ paṭicca ajjhosānaṁ. Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṁ paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ajjhosānassa, yadidaṁ chandarāgo.
23'Vinicchayaṁ paṭicca chandarāgo'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vinicchayaṁ paṭicca chandarāgo. Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo chandarāgassa, yadidaṁ vinicchayo.
24'Lābhaṁ paṭicca vinicchayo'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā lābhaṁ paṭicca vinicchayo. Lābho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vinicchayassa, yadidaṁ lābho.
25'Pariyesanaṁ paṭicca lābho'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariyesanaṁ paṭicca lābho. Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo lābhassa, yadidaṁ pariyesanā.
26'Taṇhaṁ paṭicca pariyesanā'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhaṁ paṭicca pariyesanā. Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariyesanāya, yadidaṁ taṇhā. Iti kho, ānanda, ime dve dhammā dvayena vedanāya ekasamosaraṇā bhavanti.
Vedanā
27'Phassapaccayā vedanā'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā phassapaccayā vedanā. Phasso ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ— cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vedanāya, yadidaṁ phasso.
Phassa
28'Nāmarūpapaccayā phasso'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā phasso. Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā"ti?
"No hetaṁ, bhante".
"Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti, tesu ākāresu … pe … tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā"ti?
"No hetaṁ, bhante".
"Yehi, ānanda, ākārehi … pe … yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti, tesu ākāresu … pe … tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā"ti?
"No hetaṁ, bhante".
"Yehi, ānanda, ākārehi … pe … yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu … pe … tesu uddesesu asati api nu kho phasso paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo phassassa, yadidaṁ nāmarūpaṁ.
Nāmarūpa
29'Viññāṇapaccayā nāmarūpan'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā viññāṇapaccayā nāmarūpaṁ.
Viññāṇañca hi, ānanda, mātukucchismiṁ na okkamissatha, api nu kho nāmarūpaṁ mātukucchismiṁ samuccissathā"ti?
"No hetaṁ, bhante".
"Viññāṇañca hi, ānanda, mātukucchismiṁ okkamitvā vokkamissatha, api nu kho nāmarūpaṁ itthattāya abhinibbattissathā"ti?
"No hetaṁ, bhante".
"Viññāṇañca hi, ānanda, dāhārasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjissathā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo nāmarūpassa—yadidaṁ viññāṇaṁ.
Viññāṇa
30'Nāmarūpapaccayā viññāṇan'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā viññāṇaṁ. Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṁ na labhissatha, api nu kho āyatiṁ jātijarāmaraṇaṁ dukkhasamudayasambhavo paññāyethā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo viññāṇassa yadidaṁ nāmarūpaṁ.
Ettāvatā kho, ānanda, jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā. Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati.
2. Attapaññatti
31Kittāvatā ca, ānanda, attānaṁ paññapento paññapeti? Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti: 'rūpī me paritto attā'ti. Rūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti: 'rūpī me ananto attā'ti. Arūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti: 'arūpī me paritto attā'ti. Arūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti: 'arūpī me ananto attā'ti.
32Tatrānanda, yo so rūpiṁ parittaṁ attānaṁ paññapento paññapeti. Etarahi vā so rūpiṁ parittaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so rūpiṁ parittaṁ attānaṁ paññapento paññapeti, 'atathaṁ vā pana santaṁ tathattāya upakappessāmī'ti iti vā panassa hoti. Evaṁ santaṁ kho, ānanda, rūpiṁ parittattānudiṭṭhi anusetīti iccālaṁ vacanāya.
33Tatrānanda, yo so rūpiṁ anantaṁ attānaṁ paññapento paññapeti. Etarahi vā so rūpiṁ anantaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so rūpiṁ anantaṁ attānaṁ paññapento paññapeti, 'atathaṁ vā pana santaṁ tathattāya upakappessāmī'ti iti vā panassa hoti. Evaṁ santaṁ kho, ānanda, rūpiṁ anantattānudiṭṭhi anusetīti iccālaṁ vacanāya.
34Tatrānanda, yo so arūpiṁ parittaṁ attānaṁ paññapento paññapeti. Etarahi vā so arūpiṁ parittaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so arūpiṁ parittaṁ attānaṁ paññapento paññapeti, 'atathaṁ vā pana santaṁ tathattāya upakappessāmī'ti iti vā panassa hoti. Evaṁ santaṁ kho, ānanda, arūpiṁ parittattānudiṭṭhi anusetīti iccālaṁ vacanāya.
35Tatrānanda, yo so arūpiṁ anantaṁ attānaṁ paññapento paññapeti. Etarahi vā so arūpiṁ anantaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so arūpiṁ anantaṁ attānaṁ paññapento paññapeti, 'atathaṁ vā pana santaṁ tathattāya upakappessāmī'ti iti vā panassa hoti. Evaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi anusetīti iccālaṁ vacanāya.
Ettāvatā kho, ānanda, attānaṁ paññapento paññapeti.
3. Naattapaññatti
36Kittāvatā ca, ānanda, attānaṁ na paññapento na paññapeti? Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti: 'rūpī me paritto attā'ti. Rūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti: 'rūpī me ananto attā'ti. Arūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti: 'arūpī me paritto attā'ti. Arūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti: 'arūpī me ananto attā'ti.
37Tatrānanda, yo so rūpiṁ parittaṁ attānaṁ na paññapento na paññapeti. Etarahi vā so rūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so rūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, 'atathaṁ vā pana santaṁ tathattāya upakappessāmī'ti iti vā panassa na hoti. Evaṁ santaṁ kho, ānanda, rūpiṁ parittattānudiṭṭhi nānusetīti iccālaṁ vacanāya.
38Tatrānanda, yo so rūpiṁ anantaṁ attānaṁ na paññapento na paññapeti. Etarahi vā so rūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so rūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, 'atathaṁ vā pana santaṁ tathattāya upakappessāmī'ti iti vā panassa na hoti. Evaṁ santaṁ kho, ānanda, rūpiṁ anantattānudiṭṭhi nānusetīti iccālaṁ vacanāya.
39Tatrānanda, yo so arūpiṁ parittaṁ attānaṁ na paññapento na paññapeti. Etarahi vā so arūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so arūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, 'atathaṁ vā pana santaṁ tathattāya upakappessāmī'ti iti vā panassa na hoti. Evaṁ santaṁ kho, ānanda, arūpiṁ parittattānudiṭṭhi nānusetīti iccālaṁ vacanāya.
40Tatrānanda, yo so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti. Etarahi vā so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, 'atathaṁ vā pana santaṁ tathattāya upakappessāmī'ti iti vā panassa na hoti. Evaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi nānusetīti iccālaṁ vacanāya.
Ettāvatā kho, ānanda, attānaṁ na paññapento na paññapeti.
4. Attasamanupassanā
41Kittāvatā ca, ānanda, attānaṁ samanupassamāno samanupassati? Vedanaṁ vā hi, ānanda, attānaṁ samanupassamāno samanupassati: 'vedanā me attā'ti. 'Na heva kho me vedanā attā, appaṭisaṁvedano me attā'ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati. 'Na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā'ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati.
42Tatrānanda, yo so evamāha: 'vedanā me attā'ti, so evamassa vacanīyo: 'tisso kho imā, āvuso, vedanā—sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Imāsaṁ kho tvaṁ tissannaṁ vedanānaṁ katamaṁ attato samanupassasī'ti?
Yasmiṁ, ānanda, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Yasmiṁ, ānanda, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; dukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Yasmiṁ, ānanda, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti; adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
43Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Dukkhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Adukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Tassa sukhaṁ vedanaṁ vediyamānassa 'eso me attā'ti hoti. Tassāyeva sukhāya vedanāya nirodhā 'byagā me attā'ti hoti. Dukkhaṁ vedanaṁ vediyamānassa 'eso me attā'ti hoti. Tassāyeva dukkhāya vedanāya nirodhā 'byagā me attā'ti hoti. Adukkhamasukhaṁ vedanaṁ vediyamānassa 'eso me attā'ti hoti. Tassāyeva adukkhamasukhāya vedanāya nirodhā 'byagā me attā'ti hoti.
Iti so diṭṭheva dhamme aniccasukhadukkhavokiṇṇaṁ uppādavayadhammaṁ attānaṁ samanupassamāno samanupassati, yo so evamāha: 'vedanā me attā'ti. Tasmātihānanda, etena petaṁ nakkhamati: 'vedanā me attā'ti samanupassituṁ.
44Tatrānanda, yo so evamāha: 'na heva kho me vedanā attā, appaṭisaṁvedano me attā'ti, so evamassa vacanīyo: 'yattha panāvuso, sabbaso vedayitaṁ natthi api nu kho, tattha "ayamahamasmī"ti siyā'"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, etena petaṁ nakkhamati: 'na heva kho me vedanā attā, appaṭisaṁvedano me attā'ti samanupassituṁ.
45Tatrānanda, yo so evamāha: 'na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā'ti. So evamassa vacanīyo – vedanā ca hi, āvuso, sabbena sabbaṁ sabbathā sabbaṁ aparisesā nirujjheyyuṁ. Sabbaso vedanāya asati vedanānirodhā api nu kho tattha 'ayamahamasmī'ti siyā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, etena petaṁ nakkhamati: 'na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā'ti samanupassituṁ.
46Yato kho, ānanda, bhikkhu neva vedanaṁ attānaṁ samanupassati, nopi appaṭisaṁvedanaṁ attānaṁ samanupassati, nopi 'attā me vediyati, vedanādhammo hi me attā'ti samanupassati. So evaṁ na samanupassanto na ca kiñci loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati, 'khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā'ti pajānāti.
Evaṁ vimuttacittaṁ kho, ānanda, bhikkhuṁ yo evaṁ vadeyya: 'hoti tathāgato paraṁ maraṇā itissa diṭṭhī'ti, tadakallaṁ. 'Na hoti tathāgato paraṁ maraṇā itissa diṭṭhī'ti, tadakallaṁ. 'Hoti ca na ca hoti tathāgato paraṁ maraṇā itissa diṭṭhī'ti, tadakallaṁ. 'Neva hoti na na hoti tathāgato paraṁ maraṇā itissa diṭṭhī'ti, tadakallaṁ. Taṁ kissa hetu? Yāvatā, ānanda, adhivacanaṁ yāvatā adhivacanapatho, yāvatā nirutti yāvatā niruttipatho, yāvatā paññatti yāvatā paññattipatho, yāvatā paññā yāvatā paññāvacaraṁ, yāvatā vaṭṭaṁ, yāvatā vaṭṭati
, tadabhiññāvimutto bhikkhu, tadabhiññāvimuttaṁ bhikkhuṁ 'na jānāti na passati itissa diṭṭhī'ti, tadakallaṁ.
5. Sattaviññāṇaṭṭhiti
47Satta kho, ānanda, viññāṇaṭṭhitiyo, dve āyatanāni. Katamā satta?
Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Ayaṁ paṭhamā viññāṇaṭṭhiti.
Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyā viññāṇaṭṭhiti.
Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṁ tatiyā viññāṇaṭṭhiti.
Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṁ catutthī viññāṇaṭṭhiti.
Santānanda, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanūpagā. Ayaṁ pañcamī viññāṇaṭṭhiti.
Santānanda, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanūpagā. Ayaṁ chaṭṭhī viññāṇaṭṭhiti.
Santānanda, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanūpagā. Ayaṁ sattamī viññāṇaṭṭhiti.
Asaññasattāyatanaṁ nevasaññānāsaññāyatanameva dutiyaṁ.
48Tatrānanda, yāyaṁ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Yo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṁ pajānāti, tassā ca atthaṅgamaṁ pajānāti, tassā ca assādaṁ pajānāti, tassā ca ādīnavaṁ pajānāti, tassā ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun"ti?
"No hetaṁ, bhante"
… pe … "tatrānanda, yamidaṁ asaññasattāyatanaṁ. Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṁ pajānāti, tassa ca atthaṅgamaṁ pajānāti, tassa ca assādaṁ pajānāti, tassa ca ādīnavaṁ pajānāti, tassa ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun"ti?
"No hetaṁ, bhante".
"Tatrānanda, yamidaṁ nevasaññānāsaññāyatanaṁ. Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṁ pajānāti, tassa ca atthaṅgamaṁ pajānāti, tassa ca assādaṁ pajānāti, tassa ca ādīnavaṁ pajānāti, tassa ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun"ti?
"No hetaṁ, bhante".
"Yato kho, ānanda, bhikkhu imāsañca sattannaṁ viññāṇaṭṭhitīnaṁ imesañca dvinnaṁ āyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimutto hoti, ayaṁ vuccatānanda, bhikkhu paññāvimutto.
6. Aṭṭhavimokkha
49Aṭṭha kho ime, ānanda, vimokkhā. Katame aṭṭha?
Rūpī rūpāni passati ayaṁ paṭhamo vimokkho.
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, ayaṁ dutiyo vimokkho.
Subhanteva adhimutto hoti, ayaṁ tatiyo vimokkho.
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ catuttho vimokkho.
Sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho.
Sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho. Ime kho, ānanda, aṭṭha vimokkhā.
50Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati, paṭilomampi samāpajjati, anulomapaṭilomampi samāpajjati, yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ samāpajjatipi vuṭṭhātipi. Āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, ayaṁ vuccatānanda, bhikkhu ubhatobhāgavimutto. Imāya ca, ānanda, ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī"ti.
51Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Mahānidānasuttaṁ niṭṭhitaṁ dutiyaṁ.