SN 12-21 The Group of Connected Discourses Beginning With Causation – Nidānavaggasaṁyutta > SN 12 Connected Discourses on Causation – Nidānasaṁyutta > SN 12.66 Self-examination

Linked Discourses 12.66 – Saṁyutta Nikāya 12.66

7. The Great Chapter – 7. Mahāvagga

SN 12.66 Self-examination – Sammasasutta

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.

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

“Bhikkhū!”

“bhikkhavo”ti.

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

The Buddha said this:

Bhagavā etadavoca:

“Bhikkhū, do you perform inner self-examination?”

“sammasatha no tumhe, bhikkhave, antaraṁ sammasan”ti.

When he said this, one of the bhikkhū said to the Buddha,

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

“Sir, I perform inner self-examination.”

“ahaṁ kho, bhante, sammasāmi antaraṁ sammasan”ti.

“But bhikkhu, how do you perform inner self-examination?”

“Yathā kathaṁ pana tvaṁ, bhikkhu, sammasasi antaraṁ sammasan”ti?

Then that bhikkhu answered,

Atha kho so bhikkhu byākāsi.

but the Buddha was not happy with the answer.

Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṁ ārādhesi.

When he had spoken, Venerable Ānanda said to the Buddha,

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:

“Now is the time, Blessed One! Now is the time, Holy One!

“etassa, bhagavā, kālo; etassa, sugata, kālo;

Let the Buddha speak of the inner self-examination. The bhikkhū will listen and remember it.”

yaṁ bhagavā antaraṁ sammasaṁ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Well then, Ānanda, listen and pay close attention, I will speak.”

“Tenahānanda, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

The Buddha said this:

Bhagavā etadavoca:

“Take a bhikkhu who performs inner self-examination:

“Idha, bhikkhave, bhikkhu sammasamāno sammasati antaraṁ sammasaṁ:

‘The suffering that arises in the world starting with old age and death takes many and diverse forms.

‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ.

But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’

Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?

While examining they know:

So sammasamāno evaṁ jānāti:

‘The suffering that arises in the world starting with old age and death takes many and diverse forms.

‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ.

The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’

Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti.

They understand old age and death, their origin, their cessation, and the fitting practice for their cessation.

So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti.

And they practice in line with that path.

Tathāpaṭipanno ca hoti anudhammacārī.

This is called a bhikkhu who is practicing for the complete ending of suffering, for the cessation of old age and death.

Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

They perform further inner self-examination:

Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ:

‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’

‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti?

While examining they know:

So sammasamāno evaṁ jānāti:

‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’

‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti.

They understand attachments, their origin, their cessation, and the fitting practice for their cessation.

So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti.

And they practice in line with that path.

Tathāpaṭipanno ca hoti anudhammacārī.

This is called a bhikkhu who is practicing for the complete ending of suffering, for the cessation of attachments.

Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.

They perform further inner self-examination:

Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ:

‘But where does that craving arise and where does it settle?’

‘taṇhā panāyaṁ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti?

While examining they know:

So sammasamāno evaṁ jānāti—

‘That craving arises and settles on whatever in the world seems nice and pleasant.

yaṁ kho loke piyarūpaṁ sātarūpaṁ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

And what in the world seems nice and pleasant?

Kiñca loke piyarūpaṁ sātarūpaṁ?

The eye in the world seems nice and pleasant, and it is there that craving arises and settles.

Cakkhuṁ loke piyarūpaṁ, sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The ear …

Sotaṁ loke piyarūpaṁ sātarūpaṁ …pe…

nose …

ghānaṁ loke piyarūpaṁ sātarūpaṁ …

tongue …

jivhā loke piyarūpaṁ sātarūpaṁ …

body …

kāyo loke piyarūpaṁ sātarūpaṁ …

mind in the world seems nice and pleasant, and it is there that craving arises and settles.’

mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.

There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.

Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato addakkhuṁ sukhato addakkhuṁ attato addakkhuṁ ārogyato addakkhuṁ khemato addakkhuṁ.

Their craving grew.

Te taṇhaṁ vaḍḍhesuṁ.

As their craving grew, their attachments grew.

Ye taṇhaṁ vaḍḍhesuṁ te upadhiṁ vaḍḍhesuṁ.

As their attachments grew, their suffering grew.

Ye upadhiṁ vaḍḍhesuṁ te dukkhaṁ vaḍḍhesuṁ.

And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.

Ye dukkhaṁ vaḍḍhesuṁ te na parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṁsu dukkhasmāti vadāmi.

There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.

Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti.

Their craving will grow.

Te taṇhaṁ vaḍḍhissanti.

As their craving grows, their attachments will grow.

Ye taṇhaṁ vaḍḍhissanti te upadhiṁ vaḍḍhissanti.

As their attachments grow, their suffering will grow.

Ye upadhiṁ vaḍḍhissanti te dukkhaṁ vaḍḍhissanti.

And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.

Ye dukkhaṁ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.

There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.

Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti.

Their craving grows.

Te taṇhaṁ vaḍḍhenti.

As their craving grows, their attachments grow.

Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti.

As their attachments grow, their suffering grows.

Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti.

And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.

Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.

Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno.

But it was mixed with poison.

So ca kho visena saṁsaṭṭho.

Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.

They’d say to him:

Tamenaṁ evaṁ vadeyyuṁ:

‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.

‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno;

But it’s mixed with poison.

so ca kho visena saṁsaṭṭho.

Drink it if you like.

Sace ākaṅkhasi piva.

If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’

Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.

He wouldn’t reject that beverage. Hastily, without reflection, he’d drink it,

So taṁ āpānīyakaṁsaṁ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya.

resulting in death or deadly pain.

So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

In the same way, there are ascetics and brahmins of the past …

Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ …pe…

future …

anāgatamaddhānaṁ …pe…

There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.

etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṁ vaḍḍhenti.

As their craving grows, their attachments grow.

Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti.

As their attachments grow, their suffering grows.

Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti.

And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.

Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.

There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as anicca, as suffering, as not-self, as diseased, and as dangerous.

Ye ca kho keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ,

They gave up craving.

te taṇhaṁ pajahiṁsu.

Giving up craving, they gave up attachments.

Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu.

Giving up attachments, they gave up suffering.

Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu.

Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi.

There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as anicca, as suffering, as not-self, as diseased, and as dangerous.

Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti,

They will give up craving.

te taṇhaṁ pajahissanti.

Giving up craving …

Ye taṇhaṁ pajahissanti …pe…

they will be freed from suffering, I say.

parimuccissanti dukkhasmāti vadāmi.

There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as anicca, as suffering, as not-self, as diseased, and as dangerous.

Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,

They give up craving.

te taṇhaṁ pajahanti.

Giving up craving, they give up attachments.

Ye taṇhaṁ pajahanti te upadhiṁ pajahanti.

Giving up attachments, they give up suffering.

Ye upadhiṁ pajahanti te dukkhaṁ pajahanti.

Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.

Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.

Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.

Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno.

But it was mixed with poison.

So ca kho visena saṁsaṭṭho.

Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.

They’d say to him:

Tamenaṁ evaṁ vadeyyuṁ:

‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.

‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno

But it’s mixed with poison.

so ca kho visena saṁsaṭṭho.

Drink it if you like.

Sace ākaṅkhasi piva.

If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’

Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.

Then that man might think:

Atha kho, bhikkhave, tassa purisassa evamassa:

‘I could quench my thirst with water, whey, seasoned drink, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’

‘sakkā kho me ayaṁ surāpipāsitā pānīyena vā vinetuṁ dadhimaṇḍakena vā vinetuṁ bhaṭṭhaloṇikāya vā vinetuṁ loṇasovīrakena vā vinetuṁ, na tvevāhaṁ taṁ piveyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.

He’d reject that beverage. After appraisal, he wouldn’t drink it,

So taṁ āpānīyakaṁsaṁ paṭisaṅkhā na piveyya, paṭinissajjeyya.

and it wouldn’t result in death or deadly pain.

So tatonidānaṁ na maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as anicca, as suffering, as not-self, as diseased, and as dangerous.

Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ,

They gave up craving.

te taṇhaṁ pajahiṁsu.

Giving up craving, they gave up attachments.

Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu.

Giving up attachments, they gave up suffering.

Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu.

Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.

Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi.

There will be ascetics and brahmins in the future …

Yepi hi keci, bhikkhave, anāgatamaddhānaṁ …pe…

There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as anicca, as suffering, as not-self, as diseased, and as dangerous.

etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,

They give up craving.

te taṇhaṁ pajahanti.

Giving up craving, they give up attachments.

Ye taṇhaṁ pajahanti te upadhiṁ pajahanti.

Giving up attachments, they give up suffering.

Ye upadhiṁ pajahanti te dukkhaṁ pajahanti.

Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.”

Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti.