1. PaṭiccasamuppādaDependent Co-arising

Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.
kammāsadhammaṁ nāma → kammāsadammaṁ nāma (bj, sya-all, km); kammāssadhammaṁ nāma (pts1ed)that on one occasion the Blessed One was living among the Kurus. Now, the Kurus have a town named Kammāsadhamma.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:There Ven. Ānanda approached the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “acchariyaṁ, bhante, abbhutaṁ, bhante.“It’s amazing, lord, it’s astounding, Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.how deep this dependent co-arising is, and how deep its appearance, and yet to me it seems as clear as clear can be.”

“Mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca.(The Buddha:) “Don’t say that, Ānanda. Don’t say that. Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.Deep is this dependent co-arising, and deep its appearance. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.It’s because of not understanding and not penetrating this Dhamma that this generation is like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations.

‘Atthi idappaccayā jarāmaraṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.“If one is asked, ‘Is there a demonstrable requisite condition for aging & death?’ one should answer, ‘There is.’ ‘Kiṁpaccayā jarāmaraṇan’ti iti ce vadeyya, ‘jātipaccayā jarāmaraṇan’ti iccassa vacanīyaṁ.“If one is asked, ‘From what requisite condition do aging & death come?’ one should say, ‘Aging & death come from birth as their requisite condition.’

‘Atthi idappaccayā jātī’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.“If one is asked, ‘Is there a demonstrable requisite condition for birth?’ one should answer, ‘There is.’ ‘Kiṁpaccayā jātī’ti iti ce vadeyya, ‘bhavapaccayā jātī’ti iccassa vacanīyaṁ.“If one is asked, ‘From what requisite condition does birth come?’ one should say, ‘Birth comes from becoming as its requisite condition.’

‘Atthi idappaccayā bhavo’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.“If one is asked, ‘Is there a demonstrable requisite condition for becoming?’ one should answer, ‘There is.’ ‘Kiṁpaccayā bhavo’ti iti ce vadeyya, ‘upādānapaccayā bhavo’ti iccassa vacanīyaṁ.“If one is asked, ‘From what requisite condition does becoming come?’ one should say, ‘Becoming comes from clinging as its requisite condition.’

‘Atthi idappaccayā upādānan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.“If one is asked, ‘Is there a demonstrable requisite condition for clinging?’ one should answer, ‘There is.’ ‘Kiṁpaccayā upādānan’ti iti ce vadeyya, ‘taṇhāpaccayā upādānan’ti iccassa vacanīyaṁ.“If one is asked, ‘From what requisite condition does clinging come?’ one should say, ‘Clinging comes from craving as its requisite condition.’

‘Atthi idappaccayā taṇhā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.“If one is asked, ‘Is there a demonstrable requisite condition for craving?’ one should answer, ‘There is.’ ‘Kiṁpaccayā taṇhā’ti iti ce vadeyya, ‘vedanāpaccayā taṇhā’ti iccassa vacanīyaṁ.“If one is asked, ‘From what requisite condition does craving come?’ one should say, ‘Craving comes from feeling as its requisite condition.’

‘Atthi idappaccayā vedanā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.“If one is asked, ‘Is there a demonstrable requisite condition for feeling?’ one should answer, ‘There is.’ ‘Kiṁpaccayā vedanā’ti iti ce vadeyya, ‘phassapaccayā vedanā’ti iccassa vacanīyaṁ.“If one is asked, ‘From what requisite condition does feeling come?’ one should say, ‘Feeling comes from contact as its requisite condition.’

‘Atthi idappaccayā phasso’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.“If one is asked, ‘Is there a demonstrable requisite condition for contact?’ one should answer, ‘There is.’ ‘Kiṁpaccayā phasso’ti iti ce vadeyya, ‘nāmarūpapaccayā phasso’ti iccassa vacanīyaṁ.“If one is asked, ‘From what requisite condition does contact come?’ one should say, ‘Contact comes from name-&-form as its requisite condition.’

‘Atthi idappaccayā nāmarūpan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.“If one is asked, ‘Is there a demonstrable requisite condition for name-&-form?’ one should answer, ‘There is.’ ‘Kiṁpaccayā nāmarūpan’ti iti ce vadeyya, ‘viññāṇapaccayā nāmarūpan’ti iccassa vacanīyaṁ.“If one is asked, ‘From what requisite condition does name-&-form come?’ one should say, ‘Name-&-form comes from consciousness as its requisite condition.’

‘Atthi idappaccayā viññāṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.“If one is asked, ‘Is there a demonstrable requisite condition for consciousness?’ one should answer, ‘There is.’ ‘Kiṁpaccayā viññāṇan’ti iti ce vadeyya, ‘nāmarūpapaccayā viññāṇan’ti iccassa vacanīyaṁ.“If one is asked, ‘From what requisite condition does consciousness come?’ one should say, ‘Consciousness comes from name-&-form as its requisite condition.’

Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.“Thus, Ānanda, from name-&-form as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging. From clinging as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, aging-&-death, sorrow, lamentation, pain, distress, & despair come into play. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.Such is the origination of this entire mass of stress.

‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā jātipaccayā jarāmaraṇaṁ.“‘From birth as a requisite condition comes aging-&-death.’ Thus it has been said. And this is the way to understand how from birth as a requisite condition come aging & death. Jāti ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—If there were no birth at all, in any way, of anything anywhere—i.e., 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?
sarīsapānaṁ vā sarīsapattāya → siriṁsapānaṁ vā siriṁsapattāya (bj, km, pts1ed); siriṁsapānaṁ siriṁsapattāya (sya-all)of devas in the state of devas, of celestials in the state of celestials, of spirits in the state of spirits, of demons in the state of demons, of human beings in the human state, of quadrupeds in the state of quadrupeds, of birds in the state of birds, of snakes in the state of snakes, or of any being in its own state—in the utter absence of birth, from the cessation of birth, would aging-&-death be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jarāmaraṇassa, yadidaṁ jāti.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for aging-&-death, i.e., birth.

‘Bhavapaccayā jātī’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā bhavapaccayā jāti.“‘From becoming as a requisite condition comes birth.’ Thus it has been said. And this is the way to understand how from becoming as a requisite condition comes birth. Bhavo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—If there were no becoming at all, in any way, of anything anywhere—i.e., kāmabhavo vā rūpabhavo vā arūpabhavo vā, sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā”ti?sensual becoming, form becoming, or formless becoming—in the utter absence of becoming, from the cessation of becoming, would birth be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jātiyā, yadidaṁ bhavo.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for birth, i.e., becoming.

‘Upādānapaccayā bhavo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā upādānapaccayā bhavo.“‘From clinging as a requisite condition comes becoming.’ Thus it has been said. And this is the way to understand how from clinging as a requisite condition comes becoming. Upādānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—If there were no clinging at all, in any way, of anything anywhere—i.e., kāmupādānaṁ vā diṭṭhupādānaṁ vā sīlabbatupādānaṁ vā attavādupādānaṁ vā, sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti?clinging to sensuality, clinging to precepts and practices, clinging to views, or clinging to doctrines of the self—in the utter absence of clinging, from the cessation of clinging, would becoming be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo bhavassa, yadidaṁ upādānaṁ.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for becoming, i.e., clinging.

‘Taṇhāpaccayā upādānan’ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ.“‘From craving as a requisite condition comes clinging.’ Thus it has been said. And this is the way to understand how from craving as a requisite condition comes clinging. Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—If there were no craving at all, in any way, of anything anywhere—i.e., rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?craving for forms, craving for sounds, craving for aromas, craving for flavors, craving for tactile sensations, craving for ideas—in the utter absence of craving, from the cessation of craving, would clinging be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo upādānassa, yadidaṁ taṇhā.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for clinging, i.e., craving.

‘Vedanāpaccayā taṇhā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vedanāpaccayā taṇhā.“‘From feeling as a requisite condition comes craving.’ Thus it has been said. Vedanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—And this is the way to understand how from feeling as a requisite condition comes craving. cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā, sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?If there were no feeling at all, in any way, of anything anywhere—i.e., feeling born of contact at the eye, feeling born of contact at the ear, feeling born of contact at the nose, feeling born of contact at the tongue, feeling born of contact at the body, or feeling born of contact at the intellect—in the utter absence of feeling, from the cessation of feeling, would craving be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo taṇhāya, yadidaṁ vedanā.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for craving, i.e., feeling.

Iti 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.Dependent on Craving “Now, craving is dependent on feeling, seeking is dependent on craving, acquisition is dependent on seeking, ascertainment is dependent on acquisition, desire and passion is dependent on ascertainment, attachment is dependent on desire and passion, possessiveness is dependent on attachment, stinginess is dependent on possessiveness, defensiveness is dependent on stinginess, and because of defensiveness, Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.

‘Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavantī’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.“And this is the way to understand how it is that because of defensiveness various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies. 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?If there were no defensiveness at all, in any way, of anything anywhere, in the utter absence of defensiveness, from the cessation of defensiveness, would various evil, unskillful phenomena—the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies—come into play?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ anekesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ sambhavāya yadidaṁ ārakkho.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for the coming-into-play of various evil, unskillful phenomena—the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies—i.e., defensiveness.

‘Macchariyaṁ paṭicca ārakkho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā macchariyaṁ paṭicca ārakkho.“‘Defensiveness is dependent on stinginess.’ Thus it has been said. And this is the way to understand how defensiveness is dependent on stinginess. Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti?If there were no stinginess at all, in any way, of anything anywhere, in the utter absence of stinginess, from the cessation of stinginess, would defensiveness be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ārakkhassa, yadidaṁ macchariyaṁ.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for defensiveness, i.e., stinginess.

‘Pariggahaṁ paṭicca macchariyan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariggahaṁ paṭicca macchariyaṁ.(Similarly back through the chain of conditions: stinginess, attachment, possessiveness, desire and passion, ascertainment, acquisition, and seeking.) 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.

‘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.

‘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.

‘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.

‘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.

‘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.

‘Taṇhaṁ paṭicca pariyesanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhaṁ paṭicca pariyesanā.“‘Seeking is dependent on craving.’ Thus it has been said. And this is the way to understand how seeking is dependent on craving. Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—If there were no craving at all, in any way, of anything anywhere—i.e., kāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?craving for sensuality, craving for becoming, craving for no becoming—in the utter absence of craving, from the cessation of craving, would seeking be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariyesanāya, yadidaṁ taṇhā.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for seeking, i.e., craving. Iti kho, ānanda, ime dve dhammā dvayena vedanāya ekasamosaraṇā bhavanti.
dhammā → ime dhammā (mr)Thus, Ānanda, these two phenomena (the chain of conditions leading from craving to birth, aging, and death, and the chain of conditions leading from craving to quarrels, etc.), as a duality, flow back into one place at feeling.

‘Phassapaccayā vedanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā phassapaccayā vedanā.“‘From contact as a requisite condition comes feeling.’ Thus it has been said. And this is the way to understand how from contact as a requisite condition comes feeling. Phasso ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—If there were no contact at all, in any way, of anything anywhere—i.e., cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?contact at the eye, contact at the ear, contact at the nose, contact at the tongue, contact at the body, or contact at the intellect—in the utter absence of contact, from the cessation of contact, would feeling be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vedanāya, yadidaṁ phasso.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for feeling, i.e., contact.

‘Nāmarūpapaccayā phasso’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā phasso.“‘From name-&-form as a requisite condition comes contact.’ Thus it has been said. And this is the way to understand how, from name-&-form as a requisite condition comes contact. 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?If the permutations, signs, themes, & indicators by which there is a description of name-group (mental activity) were all absent, would designation-contact with regard to the form-group (the physical body) be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“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?“If the permutations, signs, themes, & indicators by which there is a description of form-group were all absent, would resistance-contact with regard to the name-group be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“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?“If the permutations, signs, themes, & indicators by which there is a description of name-group and form-group were all absent, would designation-contact or resistance-contact be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho phasso paññāyethā”ti?“If the permutations, signs, themes, \& indicators by which there is a description of name-\&-form were all absent, would contact be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo phassassa, yadidaṁ nāmarūpaṁ.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for contact, i.e., name-&-form.

‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā viññāṇapaccayā nāmarūpaṁ.“‘From consciousness as a requisite condition comes name-&-form.’ Thus it has been said. And this is the way to understand how from consciousness as a requisite condition comes name-&-form. Viññāṇañca hi, ānanda, mātukucchismiṁ na okkamissatha, api nu kho nāmarūpaṁ mātukucchismiṁ samuccissathā”ti?If consciousness were not to descend into the mother’s womb, would name-&-form take shape in the womb?”

“No hetaṁ, bhante”.“No, lord.”

“Viññāṇañca hi, ānanda, mātukucchismiṁ okkamitvā vokkamissatha, api nu kho nāmarūpaṁ itthattāya abhinibbattissathā”ti?“If, after descending into the womb, consciousness were to depart, would name-&-form be produced for this world?”

“No hetaṁ, bhante”.“No, lord.”

“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjissathā”ti?“If the consciousness of the young boy or girl were to be cut off, would name-&-form ripen, grow, and reach maturity?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo nāmarūpassa—yadidaṁ viññāṇaṁ.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-&-form, i.e., consciousness.

‘Nāmarūpapaccayā viññāṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā viññāṇaṁ.“From name-&-form as a requisite condition comes consciousness.’ Thus it has been said. And this is the way to understand how from name-&-form as a requisite condition comes consciousness. Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṁ na labhissatha, api nu kho āyatiṁ jātijarāmaraṇaṁ dukkhasamudayasambhavo paññāyethā”ti?If consciousness were not to gain a foothold in name-&-form, would a coming-into-play of the origination of birth, aging, death, and stress in the future be discerned?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo viññāṇassa yadidaṁ nāmarūpaṁ.“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for consciousness, i.e., name-&-form. Ettāvatā kho, ānanda, jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā.
jīyetha → jiyyetha (mr) | mīyetha → miyyetha (mr)“This is the extent to which there is birth, aging, death, passing away, and re-arising. Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati.This is the extent to which there are means of designation, expression, and delineation. This is the extent to which the dimension of discernment extends, the extent to which the cycle revolves for the manifesting [discernibility] of this world—i.e., name-&-form together with consciousness.

2. AttapaññattiDelineations of a Self

Kittāvatā ca, ānanda, attānaṁ paññapento paññapeti?“To what extent, Ānanda, does one delineate when delineating a self? Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti:Either delineating a self possessed of form & finite, one delineates that ‘rūpī me paritto attā’ti.‘My self is possessed of form & finite.’ Rūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti:Or, delineating a self possessed of form & infinite, one delineates that ‘rūpī me ananto attā’ti.‘My self is possessed of form & infinite.’ Arūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti:Or, delineating a self formless & finite, one delineates that ‘arūpī me paritto attā’ti.‘My self is formless & finite.’ Arūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti:Or, delineating a self formless & infinite, one delineates that ‘arūpī me ananto attā’ti.‘My self is formless & infinite.’

Tatrānanda, yo so rūpiṁ parittaṁ attānaṁ paññapento paññapeti.
rūpiṁ → rūpī (mr)“Now, the one who, when delineating a self, delineates it as possessed of form & finite, 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.either delineates it as possessed of form & finite in the present, or of such a nature that it will (naturally) become possessed of form & finite [in the future/after death/when falling asleep], or the thought occurs to him that ‘Although it is not yet that way, I will convert it into being that way.’ Evaṁ santaṁ kho, ānanda, rūpiṁ parittattānudiṭṭhi anusetīti iccālaṁ vacanāya.This being the case, it is proper to say that speculation about a self possessed of form & finite obsesses him.

Tatrānanda, yo so rūpiṁ anantaṁ attānaṁ paññapento paññapeti.
rūpiṁ → rūpī (mr)“The one who, when delineating a self, delineates it as possessed of form & infinite, 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.either delineates it as possessed of form & infinite in the present, or of such a nature that it will (naturally) become possessed of form & infinite, or the thought occurs to him that ‘Although it is not yet that way, I will convert it into being that way.’ Evaṁ santaṁ kho, ānanda, rūpiṁ anantattānudiṭṭhi anusetīti iccālaṁ vacanāya.This being the case, it is proper to say that speculation about a self possessed of form & infinite obsesses him. Tatrānanda, yo so arūpiṁ parittaṁ attānaṁ paññapento paññapeti.
arūpiṁ → arūpī (mr)“The one who, when delineating a self, delineates it as formless & finite, 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.either delineates it as formless & finite in the present, or of such a nature that it will (naturally) become formless & finite, or the thought occurs to him that ‘Although it is not yet that way, I will convert it into being that way.’ Evaṁ santaṁ kho, ānanda, arūpiṁ parittattānudiṭṭhi anusetīti iccālaṁ vacanāya.This being the case, it is proper to say that speculation about a self formless & finite obsesses him. Tatrānanda, yo so arūpiṁ anantaṁ attānaṁ paññapento paññapeti.
arūpiṁ → arūpī (mr)“The one who, when delineating a self, delineates it as formless & infinite, 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.either delineates it as formless & infinite in the present, or of such a nature that it will (naturally) become formless & infinite [in the future/after death], or the thought occurs to him that ‘Although it is not yet that way, I will convert it into being that way.’ Evaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi anusetīti iccālaṁ vacanāya.This being the case, it is proper to say that speculation about a self formless & infinite obsesses him. Ettāvatā kho, ānanda, attānaṁ paññapento paññapeti.

3. NaattapaññattiNon-Delineations of a Self

Kittāvatā ca, ānanda, attānaṁ na paññapento na paññapeti?“To what extent, Ānanda, does one not delineate when not delineating a self? Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti:Either not delineating a self possessed of form and finite, one does not delineate that ‘rūpī me paritto attā’ti.‘My self is possessed of form and finite.’ Rūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti:Or, not delineating a self possessed of form and infinite, one does not delineate that ‘rūpī me ananto attā’ti.‘My self is possessed of form and infinite.’ Arūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti:Or, not delineating a self formless and finite, one does not delineate that ‘arūpī me paritto attā’ti.‘My self is formless and finite.’ Arūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti:Or, not delineating a self formless and infinite, one does not delineate that ‘arūpī me ananto attā’ti.‘My self is formless and infinite.’

Tatrānanda, yo so rūpiṁ parittaṁ attānaṁ na paññapento na paññapeti.“Now, the one who, when not delineating a self, does not delineate it as possessed of form and finite, 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.does not delineate it as possessed of form and finite in the present, nor does he delineate it as of such a nature that it will (naturally) become possessed of form and finite [in the future/after death], nor does the thought occur to him that Evaṁ santaṁ kho, ānanda, rūpiṁ parittattānudiṭṭhi nānusetīti iccālaṁ vacanāya.‘Although it is not yet that way, I will convert it into being that way.’ Tatrānanda, yo so rūpiṁ anantaṁ attānaṁ na paññapento na paññapeti.This being the case, it is proper to say that speculation about a self possessed of form and finite does not obsess him. 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.“The one who, when not delineating a self, does not delineate it as possessed of form and infinite, does not delineate it as possessed of form and infinite in the present, nor does he delineate it as of such a nature that it will (naturally) become possessed of form and infinite [in the future/after death], nor does the thought occur to him that ‘Although it is not yet that way, I will convert it into being that way.’ Evaṁ santaṁ kho, ānanda, rūpiṁ anantattānudiṭṭhi nānusetīti iccālaṁ vacanāya.This being the case, it is proper to say that speculation about a self possessed of form and infinite does not obsess him. Tatrānanda, yo so arūpiṁ parittaṁ attānaṁ na paññapento na paññapeti.“The one who, when not delineating a self, does not delineate it as formless and finite, 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.does not delineate it as formless and finite in the present, nor does he delineate it as of such a nature that it will (naturally) become formless and finite [in the future/after death], nor does the thought occur to him that ‘Although it is not yet that way, I will convert it into being that way.’ Evaṁ santaṁ kho, ānanda, arūpiṁ parittattānudiṭṭhi nānusetīti iccālaṁ vacanāya.This being the case, it is proper to say that speculation about a self formless and finite does not obsess him. Tatrānanda, yo so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti.“The one who, when not delineating a self, does not delineate it as formless and infinite, 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.does not delineate it as formless and infinite in the present, nor does he delineate it as of such a nature that it will (naturally) become formless and infinite [in the future/after death], nor does the thought occur to him that ‘Although it is not yet that way, I will convert it into being that way.’ Evaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi nānusetīti iccālaṁ vacanāya.This being the case, it is proper to say that speculation about a self formless and infinite does not obsess him. Ettāvatā kho, ānanda, attānaṁ na paññapento na paññapeti.

4. AttasamanupassanāAssumptions of a Self

Kittāvatā ca, ānanda, attānaṁ samanupassamāno samanupassati?“To what extent, Ānanda, does one assume when assuming a self? Vedanaṁ vā hi, ānanda, attānaṁ samanupassamāno samanupassati:Assuming feeling to be the self, one assumes that ‘vedanā me attā’ti.‘Feeling is my self’ (or) ‘Feeling is not my self: ‘Na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati.My self is oblivious (to feeling)’ (or) ‘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.‘Neither is feeling my self, nor is my self oblivious to feeling, but rather my self feels, in that my self is subject to feeling.’

Tatrānanda, yo so evamāha:“Now, one who says, ‘vedanā me attā’ti,‘Feeling is my self,’ so evamassa vacanīyo:should be addressed as follows: ‘tisso kho imā, āvuso, vedanā—‘There are these three feelings, my friend— sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā.feelings of pleasure, feelings of pain, and feelings of neither pleasure nor pain. Imāsaṁ kho tvaṁ tissannaṁ vedanānaṁ katamaṁ attato samanupassasī’ti?Which of these three feelings do you assume to be the self? Yasmiṁ, ānanda, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti;At a moment when a feeling of pleasure is sensed, no feeling of pain or of neither pleasure nor pain is sensed. sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.Only a feeling of pleasure is sensed at that moment. Yasmiṁ, ānanda, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti;At a moment when a feeling of pain is sensed, no feeling of pleasure or of neither pleasure nor pain is sensed. dukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti.Only a feeling of pain is sensed at that moment. Yasmiṁ, ānanda, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti;At a moment when a feeling of neither pleasure nor pain is sensed, no feeling of pleasure or of pain is sensed. adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.Only a feeling of neither pleasure nor pain is sensed at that moment.

Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.“Now, a feeling of pleasure is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. Dukkhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.A feeling of pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. Adukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.A feeling of neither pleasure nor pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. Tassa sukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti.Having sensed a feeling of pleasure as ‘my self,’ Tassāyeva sukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.
byagā → vyaggo (bj); vyāgā (pts1ed); byaggā (mr)then with the cessation of one’s very own feeling of pleasure, ‘my self’ has perished. Dukkhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti.Having sensed a feeling of pain as ‘my self,’ Tassāyeva dukkhāya vedanāya nirodhā ‘byagā me attā’ti hoti.then with the cessation of one’s very own feeling of pain, ‘my self’ has perished. Adukkhamasukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti.Having sensed a feeling of neither pleasure nor pain as ‘my self,’ Tassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.then with the cessation of one’s very own feeling of neither pleasure nor pain, ‘my self’ has perished. Iti so diṭṭheva dhamme aniccasukhadukkhavokiṇṇaṁ uppādavayadhammaṁ attānaṁ samanupassamāno samanupassati, yo so evamāha: ‘vedanā me attā’ti.“Thus he assumes, assuming in the immediate present a self inconstant, entangled in pleasure and pain, subject to arising and passing away, he who says, ‘Feeling is my self.’ Tasmātihānanda, etena petaṁ nakkhamati: ‘vedanā me attā’ti samanupassituṁ.Thus in this manner, Ānanda, one does not see fit to assume feeling to be the self.

Tatrānanda, yo so evamāha:“As for the person who says, ‘Feeling is not the self: ‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti, so evamassa vacanīyo:My self is oblivious (to feeling),’ he should be addressed as follows: ‘yattha panāvuso, sabbaso vedayitaṁ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti?‘My friend, where nothing whatsoever is sensed [experienced] at all, would there be the thought, “I am”?’”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti samanupassituṁ.“Thus in this manner, Ānanda, one does not see fit to assume that ‘Feeling is not my self: My self is oblivious (to feeling).’

Tatrānanda, yo so evamāha:“As for the person who says, ‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti.‘Neither is feeling my self, nor is my self oblivious (to feeling), but rather my self feels, in that my self is subject to feeling,’ So evamassa vacanīyo—he should be addressed as follows: vedanā ca hi, āvuso, sabbena sabbaṁ sabbathā sabbaṁ aparisesā nirujjheyyuṁ.‘My friend, should feelings altogether and every way stop without remainder, Sabbaso vedanāya asati vedanānirodhā api nu kho tattha ‘ayamahamasmī’ti siyā”ti?then with feeling completely not existing, owing to the cessation of feeling, would there be the thought, “I am”?’”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti samanupassituṁ.“Thus in this manner, Ānanda, one does not see fit to assume that ‘Neither is feeling my self, nor is my self oblivious (to feeling), but rather my self feels, in that my self is subject to feeling.’

Yato kho, ānanda, bhikkhu neva vedanaṁ attānaṁ samanupassati, nopi appaṭisaṁvedanaṁ attānaṁ samanupassati, nopi ‘attā me vediyati, vedanādhammo hi me attā’ti samanupassati.“Now, Ānanda, in as far as a monk doesn’t assume feeling to be the self, nor the self as oblivious, nor that ‘My self feels, in that my self is subject to feeling,’ So evaṁ na samanupassanto na ca kiñci loke upādiyati,then, not assuming in this way, he is not sustained by [does not cling to] anything in the world. anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati,
aparitassaṁ → aparitassanaṁ (mr)Unsustained, he is not agitated. Unagitated, he is totally unbound right within. ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

Evaṁ vimuttacittaṁ kho, ānanda, bhikkhuṁ yo evaṁ vadeyya:“If anyone were to say with regard to a monk whose mind is thus released that ‘hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.
itissa → iti sā (sya-all, km)‘The Tathāgata exists after death,’ is his view, that would be mistaken; ‘Na hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.that ‘The Tathāgata does not exist after death’ … ‘Hoti ca na ca hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.that ‘The Tathāgata both exists and does not exist after death’ … ‘Neva hoti na na hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.that ‘The Tathāgata neither exists nor does not exist after death’ is his view, that would be mistaken.

Taṁ kissa hetu?Why? 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.
yāvatā vaṭṭaṁ, yāvatā vaṭṭati → yāvatā vaṭṭaṁ vaṭṭati (si), vattati tāvatā vaṭṭaṁ vattati (km), yavatā vaṭṭaṁ yāvatā vaṭṭaṁ vaṭṭati (pts1ed)Having directly known the extent of designation and the extent of the objects of designation, the extent of expression and the extent of the objects of expression, the extent of description and the extent of the objects of description, the extent of discernment and the extent of the objects of discernment, the extent to which the cycle revolves: Having directly known that, the monk is released. The view that, ‘Having directly known that, the monk released does not see, does not know’: That would be mistaken.

5. SattaviññāṇaṭṭhitiSeven Stations of Consciousness

Satta kho, ānanda, viññāṇaṭṭhitiyo, dve āyatanāni.
Satta kho, ānanda → satta kho imā ānanda (bj, sya-all, km, pts1ed)“Ānanda, there are these seven stations of consciousness and two dimensions. Katamā satta?Which seven?

Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.“There are beings with multiplicity of body and multiplicity of perception,4 such as human beings, some devas, and some beings in the lower realms. Ayaṁ paṭhamā viññāṇaṭṭhiti.This is the first station of consciousness.

Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.“There are beings with multiplicity of body and singularity of perception, such as the Devas of Brahmā’s Retinue generated by the first (jhāna) and (some) beings in the four realms of deprivation. Ayaṁ dutiyā viññāṇaṭṭhiti.This is the second station of consciousness.

Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.“There are beings with singularity of body and multiplicity of perception, such as the Radiant Devas. Ayaṁ tatiyā viññāṇaṭṭhiti.This is the third station of consciousness.

Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.“There are beings with singularity of body and singularity of perception, such as the Beautiful Black Devas. Ayaṁ catutthī viññāṇaṭṭhiti.This is the fourth station of consciousness.

Santānanda, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.“There are beings who, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of multiplicity, (perceiving,) ‘Infinite space,’ arrive at the dimension of the infinitude of space. Ayaṁ pañcamī viññāṇaṭṭhiti.This is the fifth station of consciousness.

Santānanda, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.“There are beings who, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ arrive at the dimension of the infinitude of consciousness. Ayaṁ chaṭṭhī viññāṇaṭṭhiti.This is the sixth station of consciousness.

Santānanda, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.“There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ arrive at the dimension of nothingness. Ayaṁ sattamī viññāṇaṭṭhiti.This is the seventh station of consciousness.

Asaññasattāyatanaṁ nevasaññānāsaññāyatanameva dutiyaṁ.“The dimension of non-percipient beings and, second, the dimension of neither perception nor non-perception. [These are the two dimensions.]

Tatrānanda, yāyaṁ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.“Now, as for the first station of consciousness—beings with multiplicity of body and multiplicity of perception, such as human beings, some devas, and some beings in the lower realms: 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?If one discerns that (station of consciousness), discerns its origination, discerns its passing away, discerns its allure, discerns its drawbacks, discerns the escape from it, would it be proper, by means of that [discernment] to take delight there?”

“No hetaṁ, bhante” …pe…“No, lord.”

“tatrānanda, yamidaṁ asaññasattāyatanaṁ.[Similarly with each of the remaining stations of consciousness and two dimensions.] 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.“Ānanda, when knowing—as they have come to be—the origination, passing away, allure, drawbacks of—and escape from—these seven stations of consciousness and two dimensions, a monk is released through lack of clinging, he is said to be a monk released through discernment.

6. AṭṭhavimokkhaEight Emancipations

Aṭṭha kho ime, ānanda, vimokkhā.“Ānanda, there are these eight emancipations. Katame aṭṭha?Which eight?

Rūpī rūpāni passati“Possessed of form, one sees forms. ayaṁ paṭhamo vimokkho.This is the first emancipation.

Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati,“Not percipient of form internally, one sees forms externally. ayaṁ dutiyo vimokkho.This is the second emancipation.

Subhanteva adhimutto hoti,“One is intent only on the beautiful. ayaṁ tatiyo vimokkho.This is the third emancipation.

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,“With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of multiplicity, (perceiving,) ‘Infinite space,’ one enters and remains in the dimension of the infinitude of space. ayaṁ catuttho vimokkho.This is the fourth emancipation.

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,“With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ one enters and remains in the dimension of the infinitude of consciousness. ayaṁ pañcamo vimokkho.This is the fifth emancipation.

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,“With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ one enters and remains in the dimension of nothingness. ayaṁ chaṭṭho vimokkho.This is the sixth emancipation.

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,“With the complete transcending of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception. ayaṁ sattamo vimokkho.This is the seventh emancipation.

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,“With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and feeling. ayaṁ aṭṭhamo vimokkho.This is the eighth emancipation.

Ime kho, ānanda, aṭṭha vimokkhā.

Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati, paṭilomampi samāpajjati, anulomapaṭilomampi samāpajjati, yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ samāpajjatipi vuṭṭhātipi.“Now, when a monk attains these eight emancipations in forward order, in reverse order, in forward and reverse order, when he attains them and emerges from them wherever he wants, however he wants, and for as long as he wants, Āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, ayaṁ vuccatānanda, bhikkhu ubhatobhāgavimutto.when through the ending of effluents he enters and remains in the effluent-free release of awareness and release of discernment, having directly known it and realized it for himself in the here and now, he is said to be a monk released in both ways. Imāya ca, ānanda, ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī”ti.And as for another release in both ways, higher or more sublime than this, there is none.”

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Ānanda delighted in the Blessed One’s words.

Mahānidānasuttaṁ niṭṭhitaṁ dutiyaṁ.Mahanidana Sutta The Second Finished.