|
<< Click to Display Table of Contents >> Navigation: »No topics above this level« MN 38 The Longer Discourse on the Ending of Craving – Mahātaṇhāsaṅkhayasutta |
Medium Discourses Collection 38 – Majjhima Nikāya 38
MN 38 The Longer Discourse on the Ending of Craving – Mahātaṇhāsaṅkhayasutta
1.1
So I have heard.
Evaṁ me sutaṁ—
1.2
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
2.1
Now at that time a bhikkhu called Sāti, the fisherman’s son, had the following harmful misconception:
Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
2.2
“As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another.”
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.
3.1
Several bhikkhū heard about this.
Assosuṁ kho sambahulā bhikkhū:
3.2
“sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
3.3
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti.
3.4
They went up to Sāti and said to him,
Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ:
3.5
“Is it really true, Reverend Sāti, that you have such a harmful misconception:
“saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
3.6
‘As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another’?”
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?
3.7
“Absolutely, reverends. As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another.”
“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.
3.8
Then, wishing to dissuade Sāti from his view, the bhikkhū pursued, pressed, and grilled him,
Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:
3.9
“Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
“mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
3.10
In many ways the Buddha has said that consciousness is dependently originated, since without a cause, consciousness does not come to be.”
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
3.11
But even though the bhikkhū pressed him in this way, Sāti obstinately stuck to his misconception and insisted on stating it.
Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:
3.12
“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.
4.1
When they weren’t able to dissuade Sāti from his view, the bhikkhū went to the Buddha, bowed, sat down to one side, and told him what had happened.
Yato kho te bhikkhū nāsakkhiṁsu sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
4.2
“sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
4.3
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.
4.4
Assumha kho mayaṁ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
4.5
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.
4.6
Atha kho mayaṁ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocumha:
4.7
‘saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
4.8
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”’ti?
4.9
Evaṁ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca:
4.10
‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.
4.11
Atha kho mayaṁ, bhante, sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha:
4.12
‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
4.13
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti.
4.14
Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati:
4.15
‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.
4.16
Yato kho mayaṁ, bhante, nāsakkhimha sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.
5.1
So the Buddha addressed a certain monk,
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
5.2
“Please, monk, in my name tell the bhikkhu Sāti that
“ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi:
5.3
the teacher summons him.”
‘satthā taṁ, āvuso sāti, āmantetī’”ti.
5.4
“Yes, sir,” that monk replied. He went to Sāti and said to him,
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca:
5.5
“Reverend Sāti, the teacher summons you.”
“satthā taṁ, āvuso sāti, āmantetī”ti.
5.6
“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,
“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sātiṁ bhikkhuṁ kevaṭṭaputtaṁ bhagavā etadavoca:
5.7
“Is it really true, Sāti, that you have such a harmful misconception:
“saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
5.8
‘As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another’?”
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?
5.9
“Absolutely, sir. As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another.”
“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.
5.10
“Sāti, what is that consciousness?”
“Katamaṁ taṁ, sāti, viññāṇan”ti?
5.11
“Sir, it is he who speaks and feels and experiences the results of good and bad deeds in all the different realms.”
“Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti.
5.12
“Silly man, who on earth have you ever known me to teach in that way?
“Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?
5.13
Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause?
Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti?
5.14
But still you misrepresent me by your wrong grasp, harm yourself, and make much bad karma.
Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi.
5.15
This will be for your lasting harm and suffering.”
Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.
6.1
Then the Buddha said to the bhikkhū,
Atha kho bhagavā bhikkhū āmantesi:
6.2
“What do you think, bhikkhū?
“Taṁ kiṁ maññatha, bhikkhave,
6.3
Has this bhikkhu Sāti kindled even a spark of wisdom in this teaching and training?”
api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti?
6.4
“How could that be, sir?
“Kiñhi siyā, bhante?
6.5
No, sir.”
No hetaṁ, bhante”ti.
6.6
When this was said, Sāti sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.
Evaṁ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
6.7
Knowing this, the Buddha said,
Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca:
6.8
“Silly man, you will be known by your own harmful misconception.
“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.
6.9
I’ll question the bhikkhū about this.”
Idhāhaṁ bhikkhū paṭipucchissāmī”ti.
7.1
Then the Buddha said to the bhikkhū,
Atha kho bhagavā bhikkhū āmantesi:
7.2
“Bhikkhū, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and makes much bad karma?”
“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti?
7.3
“No, sir.
“No hetaṁ, bhante.
7.4
For in many ways the Buddha has told us that consciousness is dependently originated, since without a cause, consciousness does not come to be.”
Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
7.5
“Good, good, bhikkhū!
“Sādhu sādhu, bhikkhave.
7.6
It’s good that you understand my teaching like this.
Sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.
7.7
For in many ways I have told you that consciousness is dependently originated, since without a cause, consciousness does not come to be.
Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
7.8
But still this Sāti misrepresents me by his wrong grasp, harms himself, and makes much bad karma.
Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati.
7.9
This will be for his lasting harm and suffering.
Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.
8.1
Consciousness is reckoned according to the specific conditions dependent upon which it arises.
“Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati.
8.2
Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness.
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;
8.3
Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness.
sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati;
8.4
Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness.
ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati;
8.5
Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness.
jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati;
8.6
Consciousness that arises dependent on the body and touches is reckoned as body consciousness.
kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati;
8.7
Consciousness that arises dependent on the mind and thoughts is reckoned as mind consciousness.
manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.
8.8
It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns.
Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati.
8.9
A fire that burns dependent on logs is reckoned as a log fire.
Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṁ gacchati;
8.10
A fire that burns dependent on twigs is reckoned as a twig fire.
sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati;
8.11
A fire that burns dependent on grass is reckoned as a grass fire.
tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati;
8.12
A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.
gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati;
8.13
A fire that burns dependent on husks is reckoned as a husk fire.
thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati;
8.14
A fire that burns dependent on rubbish is reckoned as a rubbish fire.
saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati.
8.15
In the same way, consciousness is reckoned according to the specific conditions dependent upon which it arises. …
Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati.
8.16
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;
8.17
sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati,
8.18
ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati,
8.19
jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati.
8.20
Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati.
8.21
Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.
9.1
Bhikkhū, do you see that this has come to be?”
Bhūtamidanti, bhikkhave, passathā”ti?
9.2
“Yes, sir.”
“Evaṁ, bhante”.
9.3
“Do you see that it originated with that as fuel?”
“Tadāhārasambhavanti, bhikkhave, passathā”ti?
9.4
“Yes, sir.”
“Evaṁ, bhante”.
9.5
“Do you see that when that fuel ceases, what has come to be is liable to cease?”
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti?
9.6
“Yes, sir.”
“Evaṁ, bhante”.
10.1
“Does doubt arise when you’re uncertain whether or not this has come to be?”
“Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
10.2
“Yes, sir.”
“Evaṁ, bhante”.
10.3
“Does doubt arise when you’re uncertain whether or not this has originated with that as fuel?”
“Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
10.4
“Yes, sir.”
“Evaṁ, bhante”.
10.5
“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
10.6
“Yes, sir.”
“Evaṁ, bhante”.
11.1
“Is doubt given up in someone who truly sees with right understanding that this has come to be?”
“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
11.2
“Yes, sir.”
“Evaṁ, bhante”.
11.3
“Is doubt given up in someone who truly sees with right understanding that this has originated with that as fuel?”
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
11.4
“Yes, sir.”
“Evaṁ, bhante”.
11.5
“Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?”
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
11.6
“Yes, sir.”
“Evaṁ, bhante”.
12.1
“Are you free of doubt as to whether this has come to be?”
“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
12.2
“Yes, sir.”
“Evaṁ, bhante”.
12.3
“Are you free of doubt as to whether this has originated with that as fuel?”
“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
12.4
“Yes, sir.”
“Evaṁ, bhante”.
12.5
“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
12.6
“Yes, sir.”
“Evaṁ, bhante”.
13.1
“Have you truly seen clearly with right understanding that this has come to be?”
“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
13.2
“Yes, sir.”
“Evaṁ, bhante”.
13.3
“Have you truly seen clearly with right understanding that this has originated with that as fuel?”
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
13.4
“Yes, sir.”
“Evaṁ, bhante”.
13.5
“Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?”
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
13.6
“Yes, sir.”
“Evaṁ, bhante”.
14.1
“Pure and bright as this view is, bhikkhū, if you cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?”
“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
14.2
“No, sir.”
“No hetaṁ, bhante”.
14.3
“Pure and bright as this view is, bhikkhū, if you don’t cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?”
“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
14.4
“Yes, sir.”
“Evaṁ, bhante”.
15.1
“Bhikkhū, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.
“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.
15.2
What four?
Katame cattāro?
15.3
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
16.1
What is the source, origin, birthplace, and inception of these four fuels?
Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
16.2
Craving.
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
16.3
And what is the source of craving?
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
16.4
Feeling.
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
16.5
And what is the source of feeling?
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
16.6
Contact.
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
16.7
And what is the source of contact?
Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?
16.8
The six sense fields.
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
16.9
And what is the source of the six sense fields?
Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
16.10
Name and form.
Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.
16.11
And what is the source of name and form?
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
16.12
Consciousness.
Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.
16.13
And what is the source of consciousness?
Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
16.14
Actions done with defilement.
Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.
16.15
And what is the source of actions done with defilement?
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
16.16
Ignorance.
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
17.1
So, ignorance is a condition for actions done with defilement.
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā,
17.2
Actions done with defilement are a condition for consciousness.
saṅkhārapaccayā viññāṇaṁ,
17.3
Consciousness is a condition for name and form.
viññāṇapaccayā nāmarūpaṁ,
17.4
Name and form are conditions for the six sense fields.
nāmarūpapaccayā saḷāyatanaṁ,
17.5
The six sense fields are conditions for contact.
saḷāyatanapaccayā phasso,
17.6
Contact is a condition for feeling.
phassapaccayā vedanā,
17.7
Feeling is a condition for craving.
vedanāpaccayā taṇhā,
17.8
Craving is a condition for grasping.
taṇhāpaccayā upādānaṁ,
17.9
Grasping is a condition for continued existence.
upādānapaccayā bhavo,
17.10
Continued existence is a condition for rebirth.
bhavapaccayā jāti,
17.11
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
17.12
That is how this entire mass of suffering originates.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
18.1
‘Rebirth is a condition for old age and death.’ That’s what I said.
Jātipaccayā jarāmaraṇanti iti kho panetaṁ vuttaṁ;
18.2
Is that how you see this or not?”
jātipaccayā nu kho, bhikkhave, jarāmaraṇaṁ, no vā, kathaṁ vā ettha hotī”ti?
18.3
“Jātipaccayā, bhante, jarāmaraṇaṁ;
18.4
“That’s how we see it.”
evaṁ no ettha hoti—
18.5
jātipaccayā jarāmaraṇan”ti.
18.6
“‘Continued existence is a condition for rebirth.’ …
“Bhavapaccayā jātīti iti kho panetaṁ vuttaṁ;
18.7
bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṁ vā ettha hotī”ti?
18.8
“Bhavapaccayā, bhante, jāti;
18.9
evaṁ no ettha hoti—
18.10
bhavapaccayā jātī”ti.
18.11
“Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ;
18.12
upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti?
18.13
“Upādānapaccayā, bhante, bhavo;
18.14
evaṁ no ettha hoti—
18.15
upādānapaccayā bhavo”ti.
18.16
“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti?
18.17
“Taṇhāpaccayā, bhante, upādānaṁ;
18.18
evaṁ no ettha hoti—
18.19
taṇhāpaccayā upādānan”ti.
18.20
“Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ;
18.21
vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti?
18.22
“Vedanāpaccayā, bhante, taṇhā;
18.23
evaṁ no ettha hoti—
18.24
vedanāpaccayā taṇhā”ti.
18.25
“Phassapaccayā vedanāti iti kho panetaṁ vuttaṁ;
18.26
phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṁ vā ettha hotī”ti?
18.27
“Phassapaccayā, bhante, vedanā;
18.28
evaṁ no ettha hoti—
18.29
phassapaccayā vedanā”ti.
18.30
“Saḷāyatanapaccayā phassoti iti kho panetaṁ vuttaṁ;
18.31
saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṁ vā ettha hotī”ti?
18.32
“Saḷāyatanapaccayā, bhante, phasso;
18.33
evaṁ no ettha hoti—
18.34
saḷāyatanapaccayā phasso”ti.
18.35
“Nāmarūpapaccayā saḷāyatananti iti kho panetaṁ vuttaṁ;
18.36
nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṁ, no vā, kathaṁ vā ettha hotī”ti?
18.37
“Nāmarūpapaccayā, bhante, saḷāyatanaṁ;
18.38
evaṁ no ettha hoti—
18.39
nāmarūpapaccayā saḷāyatanan”ti.
18.40
“Viññāṇapaccayā nāmarūpanti iti kho panetaṁ vuttaṁ;
18.41
viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṁ, no vā, kathaṁ vā ettha hotī”ti?
18.42
“Viññāṇapaccayā, bhante, nāmarūpaṁ;
18.43
evaṁ no ettha hoti—
18.44
viññāṇapaccayā nāmarūpan”ti.
18.45
“Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ;
18.46
saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṁ, no vā, kathaṁ vā ettha hotī”ti?
18.47
“Saṅkhārapaccayā, bhante, viññāṇaṁ;
18.48
evaṁ no ettha hoti—
18.49
saṅkhārapaccayā viññāṇan”ti.
18.50
‘Ignorance is a condition for actions done with defilement.’ That’s what I said.
“Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ;
18.51
Is that how you see this or not?”
avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti?
18.52
“Avijjāpaccayā, bhante, saṅkhārā;
18.53
“That’s how we see it.”
evaṁ no ettha hoti—
18.54
avijjāpaccayā saṅkhārā”ti.
19.1
“Good, bhikkhū!
“Sādhu, bhikkhave.
19.2
So both you and I say this.
Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—
19.3
When this exists, that is; due to the arising of this, that arises. That is:
imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ—
19.4
Ignorance is a condition for actions done with defilement.
avijjāpaccayā saṅkhārā,
19.5
Actions done with defilement are a condition for consciousness.
saṅkhārapaccayā viññāṇaṁ,
19.6
Consciousness is a condition for name and form.
viññāṇapaccayā nāmarūpaṁ,
19.7
Name and form are conditions for the six sense fields.
nāmarūpapaccayā saḷāyatanaṁ,
19.8
The six sense fields are conditions for contact.
saḷāyatanapaccayā phasso,
19.9
Contact is a condition for feeling.
phassapaccayā vedanā,
19.10
Feeling is a condition for craving.
vedanāpaccayā taṇhā,
19.11
Craving is a condition for grasping.
taṇhāpaccayā upādānaṁ,
19.12
Grasping is a condition for continued existence.
upādānapaccayā bhavo,
19.13
Continued existence is a condition for rebirth.
bhavapaccayā jāti,
19.14
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
19.15
That is how this entire mass of suffering originates.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
20.1
When ignorance fades away and ceases with nothing left over, actions done with defilement cease.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
20.2
When actions done with defilement cease, consciousness ceases.
saṅkhāranirodhā viññāṇanirodho,
20.3
When consciousness ceases, name and form cease.
viññāṇanirodhā nāmarūpanirodho,
20.4
When name and form cease, the six sense fields cease.
nāmarūpanirodhā saḷāyatananirodho,
20.5
When the six sense fields cease, contact ceases.
saḷāyatananirodhā phassanirodho,
20.6
When contact ceases, feeling ceases.
phassanirodhā vedanānirodho,
20.7
When feeling ceases, craving ceases.
vedanānirodhā taṇhānirodho,
20.8
When craving ceases, grasping ceases.
taṇhānirodhā upādānanirodho,
20.9
When grasping ceases, continued existence ceases.
upādānanirodhā bhavanirodho,
20.10
When continued existence ceases, rebirth ceases.
bhavanirodhā jātinirodho,
20.11
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
20.12
That is how this entire mass of suffering ceases.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
21.1
‘When rebirth ceases, old age and death cease.’ That’s what I said.
Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṁ vuttaṁ;
21.2
Is that how you see this or not?”
jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṁ vā ettha hotī”ti?
21.3
“Jātinirodhā, bhante, jarāmaraṇanirodho;
21.4
“That’s how we see it.”
evaṁ no ettha hoti—
21.5
jātinirodhā jarāmaraṇanirodho”ti.
21.6
‘When continued existence ceases, rebirth ceases.’ …
“Bhavanirodhā jātinirodhoti iti kho panetaṁ vuttaṁ;
21.7
bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṁ vā ettha hotī”ti?
21.8
“Bhavanirodhā, bhante, jātinirodho;
21.9
evaṁ no ettha hoti—
21.10
bhavanirodhā jātinirodho”ti.
21.11
“Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ;
21.12
upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti?
21.13
“Upādānanirodhā, bhante, bhavanirodho;
21.14
evaṁ no ettha hoti—
21.15
upādānanirodhā bhavanirodho”ti.
21.16
“Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ;
21.17
taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti?
21.18
“Taṇhānirodhā, bhante, upādānanirodho;
21.19
evaṁ no ettha hoti—
21.20
taṇhānirodhā upādānanirodho”ti.
21.21
“Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ;
21.22
vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti?
21.23
“Vedanānirodhā, bhante, taṇhānirodho;
21.24
evaṁ no ettha hoti—
21.25
vedanānirodhā taṇhānirodho”ti.
21.26
“Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ;
21.27
phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṁ vā ettha hotī”ti?
21.28
“Phassanirodhā, bhante, vedanānirodho;
21.29
evaṁ no ettha hoti—
21.30
phassanirodhā vedanānirodho”ti.
21.31
“Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ;
21.32
saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṁ vā ettha hotīti?
21.33
Saḷāyatananirodhā, bhante, phassanirodho;
21.34
evaṁ no ettha hoti—
21.35
saḷāyatananirodhā phassanirodho”ti.
21.36
“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ;
21.37
nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṁ vā ettha hotī”ti?
21.38
“Nāmarūpanirodhā, bhante, saḷāyatananirodho;
21.39
evaṁ no ettha hoti—
21.40
nāmarūpanirodhā saḷāyatananirodho”ti.
21.41
“Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ;
21.42
viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṁ vā ettha hotī”ti?
21.43
“Viññāṇanirodhā, bhante, nāmarūpanirodho;
21.44
evaṁ no ettha hoti—
21.45
viññāṇanirodhā nāmarūpanirodho”ti.
21.46
“Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ;
21.47
saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti?
21.48
“Saṅkhāranirodhā, bhante, viññāṇanirodho;
21.49
evaṁ no ettha hoti—
21.50
saṅkhāranirodhā viññāṇanirodho”ti.
21.51
‘When ignorance ceases, actions done with defilement cease.’ That’s what I said.
“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ;
21.52
Is that how you see this or not?”
avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti?
21.53
“Avijjānirodhā, bhante, saṅkhāranirodho;
21.54
“That’s how we see it.”
evaṁ no ettha hoti—
21.55
avijjānirodhā saṅkhāranirodho”ti.
22.1
“Good, bhikkhū!
“Sādhu, bhikkhave.
22.2
So both you and I say this.
Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi—
22.3
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—
22.4
When ignorance ceases, actions done with defilement cease.
avijjānirodhā saṅkhāranirodho,
22.5
When actions done with defilement cease, consciousness ceases.
saṅkhāranirodhā viññāṇanirodho,
22.6
When consciousness ceases, name and form cease.
viññāṇanirodhā nāmarūpanirodho,
22.7
When name and form cease, the six sense fields cease.
nāmarūpanirodhā saḷāyatananirodho,
22.8
When the six sense fields cease, contact ceases.
saḷāyatananirodhā phassanirodho,
22.9
When contact ceases, feeling ceases.
phassanirodhā vedanānirodho,
22.10
When feeling ceases, craving ceases.
vedanānirodhā taṇhānirodho,
22.11
When craving ceases, grasping ceases.
taṇhānirodhā upādānanirodho,
22.12
When grasping ceases, continued existence ceases.
upādānanirodhā bhavanirodho,
22.13
When continued existence ceases, rebirth ceases.
bhavanirodhā jātinirodho,
22.14
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
22.15
That is how this entire mass of suffering ceases.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
23.1
Knowing and seeing in this way, bhikkhū, would you turn back to the past, thinking,
Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha:
23.2
‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? After being what, what did we become in the past?’?”
‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti?
23.3
“No, sir.”
“No hetaṁ, bhante”.
23.4
“Knowing and seeing in this way, bhikkhū, would you turn forward to the future, thinking,
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—
23.5
‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? After being what, what will we become in the future?’?”
bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti?
23.6
“No, sir.”
“No hetaṁ, bhante”.
24.1
“Knowing and seeing in this way, bhikkhū, would you be undecided about the present, thinking,
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—
24.2
‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?”
ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti?
24.3
“No, sir.”
“No hetaṁ, bhante”.
24.4
“Knowing and seeing in this way, would you say,
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—
24.5
‘Our teacher is respected. We speak like this out of respect for our teacher.’?”
satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti?
24.6
“No, sir.”
“No hetaṁ, bhante”.
24.7
“Knowing and seeing in this way, would you say,
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha—
24.8
‘Our ascetic says this. It’s only because of him that we say this’?”
samaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti?
24.9
“No, sir.”
“No hetaṁ, bhante”.
24.10
“Knowing and seeing in this way, would you acknowledge another teacher?”
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti?
24.11
“No, sir.”
“No hetaṁ, bhante”.
24.12
“Knowing and seeing in this way, would you believe that the observances and noisy, superstitious rites of the various ascetics and brahmins are the most important things?”
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?
24.13
“No, sir.”
“No hetaṁ, bhante”.
24.14
“Aren’t you speaking only of what you have known and seen and realized for yourselves?”
“Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti.
24.15
“Yes, sir.”
“Evaṁ, bhante”.
25.1
“Good, bhikkhū! You have been guided by me with this teaching that’s visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi.
25.2
For when I said that this teaching is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves,
Sandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi—
25.3
this is what I was referring to.
iti yantaṁ vuttaṁ, idametaṁ paṭicca vuttanti.
26.1
Bhikkhū, when three things come together an embryo is conceived.
Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti.
26.2
In a case where the mother and father come together, but the mother is not in the fertile part of her menstrual cycle, and the spirit being reborn is not present, the embryo is not conceived.
Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.
26.3
In a case where the mother and father come together, the mother is in the fertile part of her menstrual cycle, but the spirit being reborn is not present, the embryo is not conceived.
Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.
26.4
But when these three things come together—the mother and father come together, the mother is in the fertile part of her menstrual cycle, and the spirit being reborn is present—an embryo is conceived.
Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti.
27.1
The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden.
Tamenaṁ, bhikkhave, mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garubhāraṁ.
27.2
When nine or ten months have passed, the mother gives birth at great risk to her heavy burden.
Tamenaṁ, bhikkhave, mātā navannaṁ vā dasannaṁ vā māsānaṁ accayena vijāyati mahatā saṁsayena garubhāraṁ.
27.3
When the infant is born she nourishes it with her own blood.
Tamenaṁ jātaṁ samānaṁ sakena lohitena poseti.
27.4
For mother’s milk is regarded as blood in the training of the Noble One.
Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ.
28.1
That boy grows up and his faculties mature.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya
28.2
He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows.
yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ.
29.1
That boy grows up and his faculties mature further.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya
29.2
He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.
pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—
29.3
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,
29.4
Sounds known by the ear …
sotaviññeyyehi saddehi …
29.5
Smells known by the nose …
ghānaviññeyyehi gandhehi …
29.6
Tastes known by the tongue …
jivhāviññeyyehi rasehi …
29.7
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.
30.1
When they see a sight with their eyes, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted.
So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.
30.2
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
30.3
Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.
So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.
30.4
This gives rise to relishing.
Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
30.5
Relishing feelings is grasping. Their 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.
Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
30.6
That is how this entire mass of suffering originates.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
30.7
When they hear a sound with their ears …
Sotena saddaṁ sutvā …pe…
30.8
When they smell an odor with their nose …
ghānena gandhaṁ ghāyitvā …pe…
30.9
When they taste a flavor with their tongue …
jivhāya rasaṁ sāyitvā …pe…
30.10
When they feel a touch with their body …
kāyena phoṭṭhabbaṁ phusitvā …pe…
30.11
When they know a thought with their mind, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted.
manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.
30.12
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
30.13
Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.
So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.
30.14
This gives rise to relishing.
Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
30.15
Relishing feelings is grasping. Their 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.
Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
30.16
That is how this entire mass of suffering originates.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
31.1
But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
31.2
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
31.3
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;
31.4
He reveals an entirely full and pure spiritual life.
kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
32.1
A householder hears that teaching, or a householder’s child, or someone reborn in some good family.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
32.2
They gain faith in the Realized One,
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.
32.3
and reflect,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
32.4
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
32.5
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
32.6
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’
Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti.
32.7
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajati.
33.1
Once they’ve gone forth, they take up the training and livelihood of the bhikkhū. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
33.2
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.
33.3
They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.
33.4
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
33.5
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti.
33.6
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.
33.7
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
33.8
They avoid injuring plants and seeds.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
33.9
They eat in one part of the day, abstaining from eating at night and food at the wrong time.
ekabhattiko hoti rattūparato, virato vikālabhojanā.
33.10
They avoid dancing, singing, music, and seeing shows.
Naccagītavāditavisūkadassanā paṭivirato hoti,
33.11
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
33.12
They avoid high and luxurious beds.
uccāsayanamahāsayanā paṭivirato hoti,
33.13
They avoid receiving gold and money,
jātarūparajatapaṭiggahaṇā paṭivirato hoti,
33.14
raw grains,
āmakadhaññapaṭiggahaṇā paṭivirato hoti,
33.15
raw meat,
āmakamaṁsapaṭiggahaṇā paṭivirato hoti,
33.16
women and girls,
itthikumārikapaṭiggahaṇā paṭivirato hoti,
33.17
male and female bondservants,
dāsidāsapaṭiggahaṇā paṭivirato hoti,
33.18
goats and sheep,
ajeḷakapaṭiggahaṇā paṭivirato hoti,
33.19
chickens and pigs,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,
33.20
elephants, cows, horses, and mares,
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,
33.21
and fields and land.
khettavatthupaṭiggahaṇā paṭivirato hoti,
33.22
They avoid running errands and messages;
dūteyyapahiṇagamanānuyogā paṭivirato hoti,
33.23
buying and selling;
kayavikkayā paṭivirato hoti,
33.24
falsifying weights, metals, or measures;
tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,
33.25
bribery, fraud, cheating, and duplicity;
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
33.26
mutilation, murder, abduction, banditry, plunder, and violence.
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
34.1
They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
34.2
They’re like a bird: wherever it flies, wings are its only burden.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;
34.3
In the same way, a bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
34.4
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
35.1
When they see a sight with their eyes, they don’t get caught up in the features and details.
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
35.2
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
35.3
When they hear a sound with their ears …
Sotena saddaṁ sutvā …pe…
35.4
When they smell an odor with their nose …
ghānena gandhaṁ ghāyitvā …pe…
35.5
When they taste a flavor with their tongue …
jivhāya rasaṁ sāyitvā …pe…
35.6
When they feel a touch with their body …
kāyena phoṭṭhabbaṁ phusitvā …pe…
35.7
When they know a thought with their mind, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
35.8
If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati.
35.9
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
36.1
They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
37.1
When they have this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness,
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,
37.2
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
38.1
After the meal, they return from almsround, sit down cross-legged with their body straight, and establish mindfulness right there.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.
38.2
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;
38.3
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti;
38.4
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti;
38.5
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;
38.6
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
39.1
They give up these five hindrances, corruptions of the heart that weaken wisdom.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,
39.2
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
39.3
Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption …
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…
39.4
third absorption …
tatiyaṁ jhānaṁ …pe…
39.5
fourth absorption.
catutthaṁ jhānaṁ upasampajja viharati.
40.1
When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.
So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.
40.2
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
40.3
Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
40.4
As a result, relishing of feelings ceases.
Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
40.5
When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
40.6
That is how this entire mass of suffering ceases.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
41.1
When they hear a sound with their ears …
Sotena saddaṁ sutvā …pe…
41.2
When they smell an odor with their nose …
ghānena gandhaṁ ghāyitvā …pe…
41.3
When they taste a flavor with their tongue …
jivhāya rasaṁ sāyitvā …pe…
41.4
When they feel a touch with their body …
kāyena phoṭṭhabbaṁ phusitvā …pe…
41.5
When they know a thought with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.
manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso,
41.6
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
41.7
Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
41.8
As a result, relishing of feelings ceases.
Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
41.9
When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
41.10
That is how this entire mass of suffering ceases.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
41.11
Bhikkhū, you should memorize that brief statement on freedom through the ending of craving. But the bhikkhu Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.”
Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.
41.12
That is what the Buddha said.
Idamavoca bhagavā.
41.13
Satisfied, the bhikkhū were happy with what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
41.14
Mahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.