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Linked Discourses 22.79 – Saṁyutta Nikāya 22.79
8. Itchy – 8. Khajjanīyavagga
SN 22.79 Itchy – Khajjanīyasutta
At Sāvatthī.
Sāvatthinidānaṁ.
“Bhikkhū, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ pubbenivāsaṁ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṁ vā aññataraṁ.
What five?
Katame pañca?
‘I had such form in the past.’
‘Evaṁrūpo ahosiṁ atītamaddhānan’ti—
Recollecting thus, it’s only form that they recollect.
iti vā hi, bhikkhave, anussaramāno rūpaṁyeva anussarati.
‘I had such feeling …
‘Evaṁvedano ahosiṁ atītamaddhānan’ti—
iti vā hi, bhikkhave, anussaramāno vedanaṁyeva anussarati.
perception …
‘Evaṁsañño ahosiṁ atītamaddhānan’ti …
saṅkhāra …
‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti …
consciousness in the past.’
‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti—
Recollecting thus, it’s only consciousness that they recollect.
iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati.
And why do you call it form?
Kiñca, bhikkhave, rūpaṁ vadetha?
It’s deformed; that’s why it’s called ‘form’.
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
Deformed by what?
Kena ruppati?
Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles.
Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṁsamakasavātātapasarīsapasamphassenapi ruppati.
It’s deformed; that’s why it’s called ‘form’.
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
And why do you call it feeling?
Kiñca, bhikkhave, vedanaṁ vadetha?
It feels; that’s why it’s called ‘feeling’.
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
And what does it feel?
Kiñca vedayati?
It feels pleasure, pain, and neutral.
Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati.
It feels; that’s why it’s called ‘feeling’.
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
And why do you call it perception?
Kiñca, bhikkhave, saññaṁ vadetha?
It perceives; that’s why it’s called ‘perception’.
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
And what does it perceive?
Kiñca sañjānāti?
It perceives blue, yellow, red, and white.
Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.
It perceives; that’s why it’s called ‘perception’.
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
And why do you call them saṅkhāra?
Kiñca, bhikkhave, saṅkhāre vadetha?
Saṅkhāra produce conditioned phenomena; that’s why they’re called ‘saṅkhāra’.
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
And what are the conditioned phenomena that they produce?
Kiñca saṅkhatamabhisaṅkharonti?
Form is a conditioned phenomenon; saṅkhāra are what make it into form. Feeling is a conditioned phenomenon; saṅkhāra are what make it into feeling. Perception is a conditioned phenomenon; saṅkhāra are what make it into perception. Saṅkhāra are conditioned phenomena; saṅkhāra are what make them into saṅkhāra. Consciousness is a conditioned phenomenon; saṅkhāra are what make it into consciousness.
Rūpaṁ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṁ vedanattāya saṅkhatamabhisaṅkharonti, saññaṁ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṁ viññāṇattāya saṅkhatamabhisaṅkharonti.
Saṅkhāra produce conditioned phenomena; that’s why they’re called ‘saṅkhāra’.
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
And why do you call it consciousness?
Kiñca, bhikkhave, viññāṇaṁ vadetha?
It cognizes; that’s why it’s called ‘consciousness’.
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.
And what does it cognize?
Kiñca vijānāti?
It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland.
Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti.
It cognizes; that’s why it’s called ‘consciousness’.
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.
A noble disciple reflects on this:
Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:
‘Currently I’m itched by form.
‘ahaṁ kho etarahi rūpena khajjāmi.
In the past I was also itched by form just like now.
Atītampāhaṁ addhānaṁ evameva rūpena khajjiṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmi.
If I were to look forward to enjoying form in the future, I’d be itched by form in the future just as I am today.’
Ahañceva kho pana anāgataṁ rūpaṁ abhinandeyyaṁ, anāgatampāhaṁ addhānaṁ evameva rūpena khajjeyyaṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti.
Reflecting like this they don’t worry about past form,
So iti paṭisaṅkhāya atītasmiṁ rūpasmiṁ anapekkho hoti;
they don’t look forward to enjoying future form,
anāgataṁ rūpaṁ nābhinandati;
and they practice for disillusionment, dispassion, and cessation regarding present form.
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
‘Currently I’m itched by feeling …
‘Ahaṁ kho etarahi vedanāya khajjāmi.
Atītampāhaṁ addhānaṁ evameva vedanāya khajjiṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi.
Ahañceva kho pana anāgataṁ vedanaṁ abhinandeyyaṁ;
anāgatampāhaṁ addhānaṁ evameva vedanāya khajjeyyaṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti.
So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti;
anāgataṁ vedanaṁ nābhinandati;
paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
perception …
‘Ahaṁ kho etarahi saññāya khajjāmi …pe…
saṅkhāra …
ahaṁ kho etarahi saṅkhārehi khajjāmi.
Atītampāhaṁ addhānaṁ evameva saṅkhārehi khajjiṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti.
Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṁ;
anāgatampāhaṁ addhānaṁ evameva saṅkhārehi khajjeyyaṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti.
So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti;
anāgate saṅkhāre nābhinandati;
paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti.
consciousness.
‘Ahaṁ kho etarahi viññāṇena khajjāmi.
In the past I was also itched by consciousness just like now.
Atītampi addhānaṁ evameva viññāṇena khajjiṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi.
If I were to look forward to enjoying consciousness in the future, I’d be itched by consciousness in the future just as I am today.’
Ahañceva kho pana anāgataṁ viññāṇaṁ abhinandeyyaṁ;
anāgatampāhaṁ addhānaṁ evameva viññāṇena khajjeyyaṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti.
Reflecting like this they don’t worry about past consciousness,
So iti paṭisaṅkhāya atītasmiṁ viññāṇasmiṁ anapekkho hoti;
they don’t look forward to enjoying future consciousness,
anāgataṁ viññāṇaṁ nābhinandati;
and they practice for disillusionment, dispassion, and cessation regarding present consciousness.
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
What do you think, bhikkhū?
Taṁ kiṁ maññatha, bhikkhave,
Is form permanent or anicca?”
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.”
“Aniccaṁ, bhante”.
“But if it’s anicca, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Is feeling …
“Vedanā …
perception …
saññā …
saṅkhāra …
saṅkhārā …
consciousness permanent or anicca?”
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“Anicca, sir.”
“Aniccaṁ, bhante”.
“But if it’s anicca, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s anicca, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
‘This is mine, I am this, this is my self’?”
‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
You should truly see any kind of feeling …
Yā kāci vedanā …
perception …
yā kāci saññā …
saṅkhāra …
ye keci saṅkhārā …
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
This is called a noble disciple who gets rid of things and doesn’t accumulate them;
Ayaṁ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti;
who gives things up and doesn’t grasp at them;
pajahati, na upādiyati;
who discards things and doesn’t amass them;
visineti, na ussineti;
who dissipates things and doesn’t get clouded by them.
vidhūpeti, na sandhūpeti.
And what things do they get rid of and not accumulate?
Kiñca apacināti, no ācināti?
They get rid of form and don’t accumulate it.
Rūpaṁ apacināti, no ācināti;
They get rid of feeling …
vedanaṁ …
perception …
saññaṁ …
saṅkhāra …
saṅkhāre …
consciousness and don’t accumulate it.
viññāṇaṁ apacināti, no ācināti.
And what things do they give up and not grasp?
Kiñca pajahati, na upādiyati?
They give up form and don’t grasp it.
Rūpaṁ pajahati, na upādiyati;
They give up feeling …
vedanaṁ …
perception …
saññaṁ …
saṅkhāra …
saṅkhāre …
consciousness and don’t grasp it.
viññāṇaṁ pajahati, na upādiyati.
And what things do they discard and not amass?
Kiñca visineti, na ussineti?
They discard form and don’t amass it.
Rūpaṁ visineti, na ussineti;
They discard feeling …
vedanaṁ …
perception …
saññaṁ …
saṅkhāra …
saṅkhāre …
consciousness and don’t amass it.
viññāṇaṁ visineti, na ussineti.
And what things do they dissipate and not get clouded by?
Kiñca vidhūpeti, na sandhūpeti?
They dissipate form and don’t get clouded by it.
Rūpaṁ vidhūpeti, na sandhūpeti;
They dissipate feeling …
vedanaṁ …
perception …
saññaṁ …
saṅkhāra …
saṅkhāre …
consciousness and don’t get clouded by it.
viññāṇaṁ vidhūpeti, na sandhūpeti.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, saṅkhāra, and consciousness.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
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.
This is called a bhikkhu who neither gets rid of things nor accumulates them, but remains after getting rid of them. They neither give things up nor grasp them, but remain after giving them up. They neither discard things nor amass them, but remain after discarding them. They neither dissipate things nor get clouded by them, but remain after dissipating them.
Ayaṁ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito; neva pajahati na upādiyati, pajahitvā ṭhito; neva visineti na ussineti, visinetvā ṭhito; neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito
And what things do they neither get rid of nor accumulate, but remain after getting rid of them?
Kiñca nevācināti na apacināti, apacinitvā ṭhito?
They neither get rid of nor accumulate form, but remain after getting rid of it.
Rūpaṁ nevācināti na apacināti, apacinitvā ṭhito;
They neither get rid of nor accumulate feeling …
vedanaṁ …
perception …
saññaṁ …
saṅkhāra …
saṅkhāre …
consciousness, but remain after getting rid of it.
viññāṇaṁ nevācināti na apacināti, apacinitvā ṭhito.
And what things do they neither give up nor grasp, but remain after giving them up?
Kiñca neva pajahati na upādiyati, pajahitvā ṭhito?
They neither give up nor grasp form, but remain after giving it up.
Rūpaṁ neva pajahati na upādiyati, pajahitvā ṭhito;
They neither give up nor grasp feeling …
vedanaṁ …
perception …
saññaṁ …
saṅkhāra …
saṅkhāre …
consciousness, but remain after giving it up.
viññāṇaṁ neva pajahati na upādiyati, pajahitvā ṭhito.
And what things do they neither discard nor amass, but remain after discarding them?
Kiñca neva visineti na ussineti, visinetvā ṭhito?
They neither discard nor amass form, but remain after discarding it.
Rūpaṁ neva visineti na ussineti, visinetvā ṭhito;
They neither discard nor amass feeling …
vedanaṁ …
perception …
saññaṁ …
saṅkhāra …
saṅkhāre …
consciousness, but remain after discarding it.
viññāṇaṁ neva visineti na ussineti, visinetvā ṭhito.
And what things do they neither dissipate nor get clouded by, but remain after dissipating them?
Kiñca neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito?
They neither dissipate nor get clouded by form, but remain after dissipating it.
Rūpaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito;
They neither dissipate nor get clouded by feeling …
vedanaṁ …
perception …
saññaṁ …
saṅkhāra …
saṅkhāre …
consciousness, but remain after dissipating it.
viññāṇaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito.
When a bhikkhu’s mind is freed like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar:
Evaṁvimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
‘Homage to you, O thoroughbred!
‘Namo te purisājañña,
Homage to you, supreme among men!
namo te purisuttama;
We don’t understand
Yassa te nābhijānāma,
the basis of your absorption.’”
yampi nissāya jhāyasī’”ti.