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Linked Discourses 35.32 – Saṁyutta Nikāya 35.32
3. All – 3. Sabbavagga
SN 35.32 The Practice Conducive to Uprooting (2nd) – Dutiyasamugghātasappāyasutta
“Bhikkhū, I will teach you the practice that’s conducive to uprooting all identifying.
“Sabbamaññitasamugghātasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi.
Listen …
Taṁ suṇātha.
And what is the practice that’s conducive to uprooting all identifying?
Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā?
What do you think, bhikkhū?
Taṁ kiṁ maññatha, bhikkhave,
Is the eye permanent or anicca?”
cakkhu 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 liable to fall apart, 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”.
“Are sights …
“Rūpā …pe…
eye consciousness …
cakkhuviññāṇaṁ …
eye contact …
cakkhusamphasso nicco vā anicco vā”ti?
“Anicco, bhante” …pe….
The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or anicca?”
“Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi 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 liable to fall apart, 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” …pe….
“Is the ear … nose … tongue …
“Jivhā niccā vā aniccā vā”ti?
“Aniccā, bhante” …pe….
“Rasā …
jivhāviññāṇaṁ …
jivhāsamphasso …pe…
yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?
“Aniccaṁ, bhante” …pe…
body … mind …
dhammā …
manoviññāṇaṁ …
manosamphasso nicco vā anicco vā”ti?
“Anicco, bhante”.
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or anicca?”
“Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi 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 liable to fall apart, 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”.
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact.
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…
They grow disillusioned with the ear … nose … tongue … body …
jivhāyapi nibbindati, rasesupi …pe… yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe….
They grow disillusioned with the mind, thoughts, mind consciousness, and mind contact.
Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.
And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi 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 the practice that’s conducive to uprooting all identifying.”
Ayaṁ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti.
Dasamaṁ.
Sabbavaggo tatiyo.
Tassuddānaṁ
Sabbañca dvepi pahānā,
parijānāpare duve;
Ādittaṁ addhabhūtañca,