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Long Discourses 15 – Dīgha Nikāya 15
DN 15 The Great Discourse on Causation – Mahānidānasutta
[Summary]
1. Dependent Origination
1. Paṭiccasamuppāda
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“It’s incredible, sir, it’s amazing,
“acchariyaṁ, bhante, abbhutaṁ, bhante.
in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”
Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.
“Don’t say that, Ānanda, don’t say that!
“Mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca.
This dependent origination is deep and appears deep.
Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.
It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.
When asked, ‘Is there a specific condition for old age and death?’ you should answer, ‘There is.’
‘Atthi idappaccayā jarāmaraṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
If they say, ‘What is a condition for old age and death?’ you should answer, ‘Rebirth is a condition for old age and death.’
‘Kiṁpaccayā jarāmaraṇan’ti iti ce vadeyya, ‘jātipaccayā jarāmaraṇan’ti iccassa vacanīyaṁ.
When asked, ‘Is there a specific condition for rebirth?’ you should answer, ‘There is.’
‘Atthi idappaccayā jātī’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
If they say, ‘What is a condition for rebirth?’ you should answer, ‘Continued existence is a condition for rebirth.’
‘Kiṁpaccayā jātī’ti iti ce vadeyya, ‘bhavapaccayā jātī’ti iccassa vacanīyaṁ.
When asked, ‘Is there a specific condition for continued existence?’ you should answer, ‘There is.’
‘Atthi idappaccayā bhavo’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
If they say, ‘What is a condition for continued existence?’ you should answer, ‘Grasping is a condition for continued existence.’
‘Kiṁpaccayā bhavo’ti iti ce vadeyya, ‘upādānapaccayā bhavo’ti iccassa vacanīyaṁ.
When asked, ‘Is there a specific condition for grasping?’ you should answer, ‘There is.’
‘Atthi idappaccayā upādānan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
If they say, ‘What is a condition for grasping?’ you should answer, ‘Craving is a condition for grasping.’
‘Kiṁpaccayā upādānan’ti iti ce vadeyya, ‘taṇhāpaccayā upādānan’ti iccassa vacanīyaṁ.
When asked, ‘Is there a specific condition for craving?’ you should answer, ‘There is.’
‘Atthi idappaccayā taṇhā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
If they say, ‘What is a condition for craving?’ you should answer, ‘Feeling is a condition for craving.’
‘Kiṁpaccayā taṇhā’ti iti ce vadeyya, ‘vedanāpaccayā taṇhā’ti iccassa vacanīyaṁ.
When asked, ‘Is there a specific condition for feeling?’ you should answer, ‘There is.’
‘Atthi idappaccayā vedanā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
If they say, ‘What is a condition for feeling?’ you should answer, ‘Contact is a condition for feeling.’
‘Kiṁpaccayā vedanā’ti iti ce vadeyya, ‘phassapaccayā vedanā’ti iccassa vacanīyaṁ.
When asked, ‘Is there a specific condition for contact?’ you should answer, ‘There is.’
‘Atthi idappaccayā phasso’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
If they say, ‘What is a condition for contact?’ you should answer, ‘Name and form are conditions for contact.’
‘Kiṁpaccayā phasso’ti iti ce vadeyya, ‘nāmarūpapaccayā phasso’ti iccassa vacanīyaṁ.
When asked, ‘Is there a specific condition for name and form?’ you should answer, ‘There is.’
‘Atthi idappaccayā nāmarūpan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
If they say, ‘What is a condition for name and form?’ you should answer, ‘Consciousness is a condition for name and form.’
‘Kiṁpaccayā nāmarūpan’ti iti ce vadeyya, ‘viññāṇapaccayā nāmarūpan’ti iccassa vacanīyaṁ.
When asked, ‘Is there a specific condition for consciousness?’ you should answer, ‘There is.’
‘Atthi idappaccayā viññāṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
If they say, ‘What is a condition for consciousness?’ you should answer, ‘Name and form are conditions for consciousness.’
‘Kiṁpaccayā viññāṇan’ti iti ce vadeyya, ‘nāmarūpapaccayā viññāṇan’ti iccassa vacanīyaṁ.
So: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
That is how this entire mass of suffering originates.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
‘Rebirth is a condition for old age and death’—that’s what I said. And this is a way to understand how this is so.
‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā jātipaccayā jarāmaraṇaṁ.
Suppose there were totally and utterly no rebirth for anyone anywhere.
Jāti ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—
That is, there were no rebirth of sentient beings into their various realms—of gods, fairies, spirits, creatures, humans, quadrupeds, birds, or reptiles, each into their own realm. When there’s no rebirth at all, with the cessation of rebirth, would old age and death still be found?”
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, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of old age and death, namely rebirth.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jarāmaraṇassa, yadidaṁ jāti.
‘Continued existence is a condition for rebirth’—that’s what I said. And this is a way to understand how this is so.
‘Bhavapaccayā jātī’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā bhavapaccayā jāti.
Suppose there were totally and utterly no continued existence for anyone anywhere.
Bhavo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—
That is, continued existence in the sensual realm, the realm of luminous form, or the formless realm. When there’s no continued existence at all, with the cessation of continued existence, would rebirth still be found?”
kāmabhavo vā rūpabhavo vā arūpabhavo vā, sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of rebirth, namely continued existence.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jātiyā, yadidaṁ bhavo.
‘Grasping is a condition for continued existence’—that’s what I said. And this is a way to understand how this is so.
‘Upādānapaccayā bhavo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā upādānapaccayā bhavo.
Suppose there were totally and utterly no grasping for anyone anywhere.
Upādānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—
That is, grasping at sensual pleasures, views, precepts and observances, and theories of a self. When there’s no grasping at all, with the cessation of grasping, would continued existence still be found?”
kāmupādānaṁ vā diṭṭhupādānaṁ vā sīlabbatupādānaṁ vā attavādupādānaṁ vā, sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of continued existence, namely grasping.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo bhavassa, yadidaṁ upādānaṁ.
‘Craving is a condition for grasping’—that’s what I said. And this is a way to understand how this is so.
‘Taṇhāpaccayā upādānan’ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ.
Suppose there were totally and utterly no craving for anyone anywhere.
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—
That is, craving for sights, sounds, smells, tastes, touches, and thoughts. When there’s no craving at all, with the cessation of craving, would grasping still be found?”
rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of grasping, namely craving.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo upādānassa, yadidaṁ taṇhā.
‘Feeling is a condition for craving’—that’s what I said. And this is a way to understand how this is so.
‘Vedanāpaccayā taṇhā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vedanāpaccayā taṇhā.
Suppose there were totally and utterly no feeling for anyone anywhere.
Vedanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—
That is, feeling born of contact through the eye, ear, nose, tongue, body, and mind. When there’s no feeling at all, with the cessation of feeling, would craving still be found?”
cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā, sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of craving, namely feeling.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo taṇhāya, yadidaṁ vedanā.
So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding.
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.
Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, divisive speech, and lies.
Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.
‘Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, divisive speech, and lies’—that’s what I said. And this is a way to understand how this is so.
‘Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavantī’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.
Suppose there were totally and utterly no safeguarding for anyone anywhere. When there’s no safeguarding at all, with the cessation of safeguarding, would those many bad, unskillful things still come to be?”
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, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition for the origination of those many bad, unskillful things, namely safeguarding.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ anekesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ sambhavāya yadidaṁ ārakkho.
‘Stinginess is a cause of safeguarding’—that’s what I said. And this is a way to understand how this is so.
‘Macchariyaṁ paṭicca ārakkho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā macchariyaṁ paṭicca ārakkho.
Suppose there were totally and utterly no stinginess for anyone anywhere. When there’s no stinginess at all, with the cessation of stinginess, would safeguarding still be found?”
Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of safeguarding, namely stinginess.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ārakkhassa, yadidaṁ macchariyaṁ.
‘Ownership is a cause of stinginess’—that’s what I said. And this is a way to understand how this is so.
‘Pariggahaṁ paṭicca macchariyan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariggahaṁ paṭicca macchariyaṁ.
Suppose there were totally and utterly no ownership for anyone anywhere. When there’s no ownership at all, with the cessation of ownership, would stinginess still be found?”
Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṁ paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of stinginess, namely ownership.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo macchariyassa, yadidaṁ pariggaho.
‘Attachment is a cause of ownership’—that’s what I said. And this is a way to understand how this is so.
‘Ajjhosānaṁ paṭicca pariggaho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ajjhosānaṁ paṭicca pariggaho.
Suppose there were totally and utterly no attachment for anyone anywhere. When there’s no attachment at all, with the cessation of attachment, would ownership still be found?”
Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of ownership, namely attachment.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariggahassa—yadidaṁ ajjhosānaṁ.
‘Desire and lust is a cause of attachment’—that’s what I said. And this is a way to understand how this is so.
‘Chandarāgaṁ paṭicca ajjhosānan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā chandarāgaṁ paṭicca ajjhosānaṁ.
Suppose there were totally and utterly no desire and lust for anyone anywhere. When there’s no desire and lust at all, with the cessation of desire and lust, would attachment still be found?”
Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṁ paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of attachment, namely desire and lust.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ajjhosānassa, yadidaṁ chandarāgo.
‘Assessing is a cause of desire and lust’—that’s what I said. And this is a way to understand how this is so.
‘Vinicchayaṁ paṭicca chandarāgo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vinicchayaṁ paṭicca chandarāgo.
Suppose there were totally and utterly no assessing for anyone anywhere. When there’s no assessing at all, with the cessation of assessing, would desire and lust still be found?”
Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of desire and lust, namely assessing.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo chandarāgassa, yadidaṁ vinicchayo.
‘Gaining material possessions is a cause of assessing’—that’s what I said. And this is a way to understand how this is so.
‘Lābhaṁ paṭicca vinicchayo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā lābhaṁ paṭicca vinicchayo.
Suppose there were totally and utterly no gaining of material possessions for anyone anywhere. When there’s no gaining of material possessions at all, with the cessation of gaining material possessions, would assessing still be found?”
Lābho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of assessing, namely the gaining of material possessions.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vinicchayassa, yadidaṁ lābho.
‘Seeking is a cause of gaining material possessions’—that’s what I said. And this is a way to understand how this is so.
‘Pariyesanaṁ paṭicca lābho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariyesanaṁ paṭicca lābho.
Suppose there were totally and utterly no seeking for anyone anywhere. When there’s no seeking at all, with the cessation of seeking, would the gaining of material possessions still be found?”
Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of gaining material possessions, namely seeking.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo lābhassa, yadidaṁ pariyesanā.
‘Craving is a cause of seeking’—that’s what I said. And this is a way to understand how this is so.
‘Taṇhaṁ paṭicca pariyesanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhaṁ paṭicca pariyesanā.
Suppose there were totally and utterly no craving for anyone anywhere.
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—
That is, craving for sensual pleasures, craving for continued existence, and craving to end existence. When there’s no craving at all, with the cessation of craving, would seeking still be found?”
kāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of seeking, namely craving.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariyesanāya, yadidaṁ taṇhā.
And so, Ānanda, these two things are united by the two aspects of feeling.
Iti kho, ānanda, ime dve dhammā dvayena vedanāya ekasamosaraṇā bhavanti.
‘Contact is a condition for feeling’—that’s what I said. And this is a way to understand how this is so.
‘Phassapaccayā vedanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā phassapaccayā vedanā.
Suppose there were totally and utterly no contact for anyone anywhere.
Phasso ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—
That is, contact through the eye, ear, nose, tongue, body, and mind. When there’s no contact at all, with the cessation of contact, would feeling still be found?”
cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of feeling, namely contact.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vedanāya, yadidaṁ phasso.
‘Name and form are conditions for contact’—that’s what I said. And this is a way to understand how this is so.
‘Nāmarūpapaccayā phasso’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā phasso.
Suppose there were none of the features, attributes, signs, and details by which the category of mental phenomena is found. Would linguistic contact still be found in the category of physical phenomena?”
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, sir.”
“No hetaṁ, bhante”.
“Suppose there were none of the features, attributes, signs, and details by which the category of physical phenomena is found. Would impingement contact still be found in the category of mental phenomena?”
“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, sir.”
“No hetaṁ, bhante”.
“Suppose there were none of the features, attributes, signs, and details by which the categories of mental or physical phenomena are found. Would either linguistic contact or impingement contact still be found?”
“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, sir.”
“No hetaṁ, bhante”.
“Suppose there were none of the features, attributes, signs, and details by which name and form are found. Would contact still be found?”
“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho phasso paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of contact, namely name and form.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo phassassa, yadidaṁ nāmarūpaṁ.
‘Consciousness is a condition for name and form’—that’s what I said. And this is a way to understand how this is so.
‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā viññāṇapaccayā nāmarūpaṁ.
If consciousness were not conceived in the mother’s womb, would name and form coagulate there?”
Viññāṇañca hi, ānanda, mātukucchismiṁ na okkamissatha, api nu kho nāmarūpaṁ mātukucchismiṁ samuccissathā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“If consciousness, after being conceived in the mother’s womb, were to be miscarried, would name and form be born into this state of existence?”
“Viññāṇañca hi, ānanda, mātukucchismiṁ okkamitvā vokkamissatha, api nu kho nāmarūpaṁ itthattāya abhinibbattissathā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?”
“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjissathā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of name and form, namely consciousness.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo nāmarūpassa—yadidaṁ viññāṇaṁ.
‘Name and form are conditions for consciousness’—that’s what I said. And this is a way to understand how this is so.
‘Nāmarūpapaccayā viññāṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā viññāṇaṁ.
If consciousness were not to become established in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?”
Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṁ na labhissatha, api nu kho āyatiṁ jātijarāmaraṇaṁ dukkhasamudayasambhavo paññāyethā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why this is the cause, source, origin, and condition of consciousness, namely name and form.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo viññāṇassa yadidaṁ nāmarūpaṁ.
This is the extent to which one may be reborn, grow old, die, pass away, or reappear.
Ettāvatā kho, ānanda, jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā.
This is how far the scope of language, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths proceeds so that this state of existence is to be found; namely, name and form together with consciousness.
Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati.
2. Describing the Self
2. Attapaññatti
How do those who describe the self describe it?
Kittāvatā ca, ānanda, attānaṁ paññapento paññapeti?
They describe it as physical and limited:
Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti:
‘My self is physical and limited.’
‘rūpī me paritto attā’ti.
Or they describe it as physical and infinite:
Rūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti:
‘My self is physical and infinite.’
‘rūpī me ananto attā’ti.
Or they describe it as formless and limited:
Arūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti:
‘My self is formless and limited.’
‘arūpī me paritto attā’ti.
Or they describe it as formless and infinite:
Arūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti:
‘My self is formless and infinite.’
‘arūpī me ananto attā’ti.
Now, take those who describe the self as physical and limited.
Tatrānanda, yo so rūpiṁ parittaṁ attānaṁ paññapento paññapeti.
They describe the self as physical and limited in the present; or in some future life; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
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.
This being so, it’s appropriate to say that a view of self as physical and limited underlies them.
Evaṁ santaṁ kho, ānanda, rūpiṁ parittattānudiṭṭhi anusetīti iccālaṁ vacanāya.
Now, take those who describe the self as physical and infinite …
Tatrānanda, 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.
formless and limited …
Tatrānanda, 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.
formless and infinite.
Tatrānanda, yo so arūpiṁ anantaṁ attānaṁ paññapento paññapeti.
They describe the self as formless and infinite in the present; or in some future life; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
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.
This being so, it’s appropriate to say that a view of self as formless and infinite underlies them.
Evaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi anusetīti iccālaṁ vacanāya.
That’s how those who describe the self describe it.
Ettāvatā kho, ānanda, attānaṁ paññapento paññapeti.
3. Not Describing the Self
3. Naattapaññatti
How do those who don’t describe the self not describe it?
Kittāvatā ca, ānanda, attānaṁ na paññapento na paññapeti?
They don’t describe it as physical and limited …
Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti:
‘rūpī me paritto attā’ti.
physical and infinite …
Rūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti:
‘rūpī me ananto attā’ti.
formless and limited …
Arūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti:
‘arūpī me paritto attā’ti.
formless and infinite:
Arūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti:
‘My self is formless and infinite.’
‘arūpī me ananto attā’ti.
Now, take those who don’t describe the self as physical and limited …
Tatrānanda, 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.
physical and infinite …
Tatrānanda, 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.
formless and limited …
Tatrānanda, 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.
formless and infinite.
Tatrānanda, yo so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti.
They don’t describe the self as formless and infinite in the present; or in some future life; and they don’t think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
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.
This being so, it’s appropriate to say that a view of self as formless and infinite doesn’t underlie them.
Evaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi nānusetīti iccālaṁ vacanāya.
That’s how those who don’t describe the self don’t describe it.
Ettāvatā kho, ānanda, attānaṁ na paññapento na paññapeti.
4. Regarding a Self
4. Attasamanupassanā
How do those who regard the self regard it?
Kittāvatā ca, ānanda, attānaṁ samanupassamāno samanupassati?
They regard feeling as self:
Vedanaṁ vā hi, ānanda, attānaṁ samanupassamāno samanupassati:
‘Feeling is my self.’
‘vedanā me attā’ti.
Or they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’
‘Na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati.
Or they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’
‘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.
Now, as to those who say:
Tatrānanda, yo so evamāha:
‘Feeling is my self.’
‘vedanā me attā’ti,
You should say this to them:
so evamassa vacanīyo:
‘Reverend, there are three feelings:
‘tisso kho imā, āvuso, vedanā—
pleasant, painful, and neutral.
sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā.
Which one of these do you regard as self?’
Imāsaṁ kho tvaṁ tissannaṁ vedanānaṁ katamaṁ attato samanupassasī’ti?
Ānanda, at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling;
Yasmiṁ, ānanda, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti;
you only feel a pleasant feeling.
sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling;
Yasmiṁ, ānanda, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti;
you only feel a painful feeling.
dukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling;
Yasmiṁ, ānanda, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti;
you only feel a neutral feeling.
adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
Pleasant feelings, painful feelings, and neutral feelings are all anicca, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Sukhāpi 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.
When feeling a pleasant feeling they think: ‘This is my self.’
Tassa sukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti.
When their pleasant feeling ceases they think: ‘My self has disappeared.’
Tassāyeva sukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.
When feeling a painful feeling they think: ‘This is my self.’
Dukkhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti.
When their painful feeling ceases they think: ‘My self has disappeared.’
Tassāyeva dukkhāya vedanāya nirodhā ‘byagā me attā’ti hoti.
When feeling a neutral feeling they think: ‘This is my self.’
Adukkhamasukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti.
When their neutral feeling ceases they think: ‘My self has disappeared.’
Tassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.
So those who say ‘feeling is my self’ regard as self that which is evidently anicca, a mixture of pleasure and pain, and liable to rise and fall.
Iti so diṭṭheva dhamme aniccasukhadukkhavokiṇṇaṁ uppādavayadhammaṁ attānaṁ samanupassamāno samanupassati, yo so evamāha: ‘vedanā me attā’ti.
That’s why it’s not acceptable to regard feeling as self.
Tasmātihānanda, etena petaṁ nakkhamati: ‘vedanā me attā’ti samanupassituṁ.
Now, as to those who say:
Tatrānanda, yo so evamāha:
‘Feeling is definitely not my self. My self does not experience feeling.’ You should say this to them,
‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti, so evamassa vacanīyo:
‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”
‘yattha panāvuso, sabbaso vedayitaṁ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why it’s not acceptable to regard self as that which does not experience feeling.
“Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti samanupassituṁ.
Now, as to those who say:
Tatrānanda, yo so evamāha:
‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’
‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti.
You should say this to them,
So evamassa vacanīyo—
‘Suppose feelings were to totally and utterly cease without anything left over.
vedanā ca hi, āvuso, sabbena sabbaṁ sabbathā sabbaṁ aparisesā nirujjheyyuṁ.
When there’s no feeling at all, with the cessation of feeling, would the thought “I am this” occur there?’”
Sabbaso vedanāya asati vedanānirodhā api nu kho tattha ‘ayamahamasmī’ti siyā”ti?
“No, sir.”
“No hetaṁ, bhante”.
“That’s why it’s not acceptable to regard self as that which is liable to feel.
“Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti samanupassituṁ.
Yato kho, ānanda, bhikkhu neva vedanaṁ attānaṁ samanupassati, nopi appaṭisaṁvedanaṁ attānaṁ samanupassati, nopi ‘attā me vediyati, vedanādhammo hi me attā’ti samanupassati.
Not regarding anything in this way, they don’t grasp at anything in the world.
So evaṁ na samanupassanto na ca kiñci loke upādiyati,
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati,
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
It wouldn’t be appropriate to say that a bhikkhu whose mind is freed like this holds the following views:
Evaṁ vimuttacittaṁ kho, ānanda, bhikkhuṁ yo evaṁ vadeyya:
‘A Realized One exists after death’;
‘hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.
‘A Realized One doesn’t exist after death’;
‘Na hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.
‘A Realized One both exists and doesn’t exist after death’;
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.
‘A Realized One neither exists nor doesn’t exist after death’.
‘Neva hoti na na hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.
Why is that?
Taṁ kissa hetu?
A bhikkhu is freed by directly knowing this: how far language and the scope of language extend; how far terminology and the scope of terminology extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a bhikkhu freed by directly knowing this holds the view: ‘There is no such thing as knowing and seeing.’
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. Planes of Consciousness
5. Sattaviññāṇaṭṭhiti
Ānanda, there are seven planes of consciousness and two dimensions.
Satta kho, ānanda, viññāṇaṭṭhitiyo, dve āyatanāni.
What seven?
Katamā satta?
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.
This is the first plane of consciousness.
Ayaṁ paṭhamā viññāṇaṭṭhiti.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption.
Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
This is the second plane of consciousness.
Ayaṁ dutiyā viññāṇaṭṭhiti.
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.
This is the third plane of consciousness.
Ayaṁ tatiyā viññāṇaṭṭhiti.
There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.
This is the fourth plane of consciousness.
Ayaṁ catutthī viññāṇaṭṭhiti.
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Santānanda, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
This is the fifth plane of consciousness.
Ayaṁ pañcamī viññāṇaṭṭhiti.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Santānanda, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
This is the sixth plane of consciousness.
Ayaṁ chaṭṭhī viññāṇaṭṭhiti.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Santānanda, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
This is the seventh plane of consciousness.
Ayaṁ sattamī viññāṇaṭṭhiti.
Then there’s the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception.
Asaññasattāyatanaṁ nevasaññānāsaññāyatanameva dutiyaṁ.
Now, regarding these seven planes of consciousness and two dimensions,
Tatrānanda, yāyaṁ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.
is it appropriate for someone who understands them—and their origin, ending, gratification, drawback, and escape—to take pleasure in them?”
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, sir.”
“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”.
“When a bhikkhu, having truly understood the origin, ending, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they’re called a bhikkhu who is freed by wisdom.
“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. The Eight Liberations
6. Aṭṭhavimokkha
Ānanda, there are these eight liberations.
Aṭṭha kho ime, ānanda, vimokkhā.
What eight?
Katame aṭṭha?
Having physical form, they see visions.
Rūpī rūpāni passati
This is the first liberation.
ayaṁ paṭhamo vimokkho.
Not perceiving form internally, they see visions externally.
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati,
This is the second liberation.
ayaṁ dutiyo vimokkho.
They’re focused only on beauty.
Subhanteva adhimutto hoti,
This is the third liberation.
ayaṁ tatiyo vimokkho.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,
This is the fourth liberation.
ayaṁ catuttho vimokkho.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,
This is the fifth liberation.
ayaṁ pañcamo vimokkho.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,
This is the sixth liberation.
ayaṁ chaṭṭho vimokkho.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,
This is the seventh liberation.
ayaṁ sattamo vimokkho.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,
This is the eighth liberation.
ayaṁ aṭṭhamo vimokkho.
These are the eight liberations.
Ime kho, ānanda, aṭṭha vimokkhā.
When a bhikkhu enters into and withdraws from these eight liberations—in forward order, in reverse order, and in forward and reverse order—wherever they wish, whenever they wish, and for as long as they wish;
Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati, paṭilomampi samāpajjati, anulomapaṭilomampi samāpajjati, yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ samāpajjatipi vuṭṭhātipi.
and when they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, they’re called a bhikkhu who is freed both ways.
Āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, ayaṁ vuccatānanda, bhikkhu ubhatobhāgavimutto.
And, Ānanda, there is no other freedom both ways that is better or finer than this.”
Imāya ca, ānanda, ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Satisfied, Venerable Ānanda was happy with what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Mahānidāna Sutta: The Great Discourse on Origination. Ānanda is rebuked for saying the law of dependent origination is ‘as clear as clear’ to him. The Buddha explains it in reverse order first, but going back only to mind-and-body and consciousness (that is, factors 4 and 3 of the usual list of 12), and also omitting the six sense-bases (No 5). The exposition ends with a reference to the seven stages of consciousness and the two realms.