Buddha don't want people to have perspective about karma, only know that law of karma is exist for existential hence we avoid bad deeds. We born from one life to another due to conditions and not knowing dependent of origination (Pattica Samuppada).
So I have heard.
evaṃ me sutaṃ
evaṃ me sutaṃ
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
Now on that occasion a pernicious/wrong perspective had arisen in a bhikkhu named Sāti, son of a fisherman, thus:
Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:
Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:
“As I understand the Buddha's teachings, it is this same awareness (soul) that roams and transmigrates, not another.”
Several bhikkhus heard about this.
Assosuṃ kho sambahulā bhikkhū:
They went up to Sāti, the fisherman’s son, and said to him,
“Is it really true, Friend Sāti, that you had a pernicious perspective:
‘As I understand the Buddha’s teachings, it is this very same awareness (soul) that roams and transmigrates, not another’?”
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti?
“Absolutely, friends. As I understand the Buddha’s teachings, it is this very same awareness (soul) that roams and transmigrates, not another.”
“Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti.
Then, wishing to dissuade Sāti from his pernicious perspective, the bhikkhu pursued, pressed, and grilled him,
In many ways the Buddha has said that awareness is dependently originated, since awareness does not arise without conditions”
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
But even though the bhkkhus pressed him in this way, Sāti obstinately stuck to his pernicious perspective and insisted on stating:
Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati:
When they weren’t able to dissuade Sāti from his pernicious perspective, the bhikkhus went to the Buddha, bowed, sat down to one side, and told him what had happened (details same as above).
“sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
“Yes, friend,” 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 bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sātiṃ bhikkhuṃ kevaṭṭaputtaṃ bhagavā etadavoca:
“Is it really true, Sāti, that you have such a pernicious perspective:
“saccaṃ kira te, sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘As I understand the Buddha’s teachings, it is this very same awareness that roams and transmigrates, not another’?”
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti?
“Absolutely, sir. As I understand the Buddha’s teachings, it is this very same awareness that roams and transmigrates, not another.”
“Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti.
“Sāti, what is that awareness?”
“Katamaṃ taṃ, sāti, viññāṇan”ti?
“Sir, it is he who speaks and feels and experiences the good and bad deeds resulting in all the different realms.”
“Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī”ti.
Haven’t I said in many ways that awareness is dependently originated, since awareness does not arise without conditions?
Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ, aññatra paccayā natthi viññāṇassa sambhavoti?
But still you misrepresent me by your wrong grasp, harm yourself, and make much not good influences.
Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi.
This will be for your lasting harm and suffering.”
Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.
Then the Buddha said to the bhikkhus,
Atha kho bhagavā bhikkhū āmantesi:
“What do you think, bhikkhus?
“Taṃ kiṃ maññatha, bhikkhave,
Has this bhikkhu Sāti kindled even a spark of wisdom in this teaching and training rules?”
api nāyaṃ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṃ dhammavinaye”ti?
“How could that be, sir?
“Kiñhi siyā, bhante?
No, sir.”
No hetaṃ, bhante”ti.
Knowing this, the Buddha said,
Atha kho bhagavā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca:
I’ll question the bhikkhus about this.”
Idhāhaṃ bhikkhū paṭipucchissāmī”ti.
For in many ways the Buddha has told us that awareness is dependently originated, since awareness does not arise without conditions.”
Anekapariyāyena hi no, bhante, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
“Good, good, bhikkhus!
“Sādhu sādhu, bhikkhave.
It’s good that you understand my teaching like this.
Sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.
For in many ways I have told you that awareness is dependently originated, since awareness does not arise without conditions.
Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
But still this Sāti misrepresents me by his wrong grasp, harms himself, and makes much not good influences.
Atha ca panāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavati.
This will be for his lasting harm and suffering.
Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.
Awareness is reckoned according to the specific conditions dependent upon which it arises.
“Yaṃ yadeva, bhikkhave, paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇantveva saṅkhyaṃ gacchati.
Awareness that arises dependent on the eye and sights is reckoned as eye awareness.
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇantveva saṅkhyaṃ gacchati;
Awareness that arises dependent on the ear and sounds is reckoned as ear awareness.
sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇantveva saṅkhyaṃ gacchati;
Awareness that arises dependent on the nose and smells is reckoned as nose awareness.
ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇantveva saṅkhyaṃ gacchati;
Awareness that arises dependent on the tongue and tastes is reckoned as tongue awareness.
jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇantveva saṅkhyaṃ gacchati;
Awareness that arises dependent on the body and touches is reckoned as body awareness.
kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇantveva saṅkhyaṃ gacchati;
Awareness that arises dependent on the mind and thoughts is reckoned as thinking mind awareness.
manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇantveva saṅkhyaṃ gacchati.
It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns.
Seyyathāpi, bhikkhave, yaṃ yadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati.
A fire that burns dependent on twigs is reckoned as a twig fire.
sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṃ gacchati;
A fire that burns dependent on grass is reckoned as a grass fire.
tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṃ gacchati;
A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.
gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṃ gacchati;
A fire that burns dependent on husks is reckoned as a husk fire.
thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṃ gacchati;
A fire that burns dependent on rubbish is reckoned as a rubbish fire.
saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṃ gacchati.
In the same way, awareness is reckoned according to the specific conditions dependent upon which it arises. …
Evameva kho, bhikkhave, yaṃ yadeva paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva saṅkhyaṃ gacchati.
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ,cakkhuviññāṇantveva saṅkhyaṃ gacchati;
“Bhikkhus, do you see: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”
“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā”ti?
“Bhikkhus, does doubt arise when one is uncertain thus: ‘Does its origination occur with that as nutriment’?”
“Tadāhārasambhavaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, does doubt arise when one is uncertain thus: ‘With the cessation of that nutriment, is what has come to be subject to cessation’?”
“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: ‘Its origination occurs with that as nutriment’?”
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
“Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”
“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, are you thus free from doubt here: ‘Its origination occurs with that as nutriment’?”
“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, are you thus free from doubt here: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”
“Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, has it been seen well by you as it actually is with proper wisdom thus: ‘Its origination occurs with that as nutriment’?”
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, has it been seen well by you as it actually is with proper wisdom thus: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”
“Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Purified and bright as this perspective is, bhikkhus, if you adhere to it, cherish it, treasure it, and treat it as a possession, would you then understand that the Dhamma has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping?”
“No, sir.”
“No hetaṃ, bhante”.
“Purified and bright as this perspective is, bhikkhus, if you don’t adhere to it, cherish it, treasure it, and treat it as a possession, would you then understand that the Dhamma has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping?”
“Imañce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
“Bhikkhus, there are these four nutriments. They maintain beings that already have come to be and for the support of those about to come to be.
“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya.
Solid food, whether coarse or fine; contact is the second, mental intention the third, and awareness the fourth.
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
And what is the source of Cognition?
Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
The six sense fields.
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
And what is the source of the six sense fields?
Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
And what is the source of name and form?
Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
And what is the source of Construction?
Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
So, insentience (non awarer) is a condition for construction.
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā,
Construction are a condition for awareness.
saṅkhārapaccayā viññāṇaṃ,
Awareness is a condition for name and form.
viññāṇapaccayā nāmarūpaṃ,
Name and form are conditions for the six sense fields.
nāmarūpapaccayā saḷāyatanaṃ,
The six sense fields are conditions for Cognition.
saḷāyatanapaccayā phasso,
Cognition of object is a condition for feeling.
phassapaccayā vedanā,
Feeling is a condition for emotional reaction.
vedanāpaccayā taṇhā,
Emotional reaction is a condition for Personalization of subjective experience.
taṇhāpaccayā upādānaṃ,
Personalization of subjective experience is a condition for coming into existence.
Coming into existence is a condition for rebirth.
bhavapaccayā jāti,
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
That is how this entire mass of suffering originates.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
‘Rebirth is a condition for old age and death.’ That’s what I said.
Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ;
Is that how you see this or not?”
jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha hotī”ti?
“‘Coming to existence is a condition for rebirth.’ (repeat)…
“Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ;
So both you and I say this.
Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi—
When this exists, that is; due to the arising of this condition, that arises. That is:
imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ—
Insentience is a condition for construction.
avijjāpaccayā saṅkhārā,
Construction are a condition for awareness.
saṅkhārapaccayā viññāṇaṃ,
Awareness is a condition for name and form.
viññāṇapaccayā nāmarūpaṃ,
Name and form are conditions for the six sense fields.
nāmarūpapaccayā saḷāyatanaṃ,
The six sense fields are conditions for cognition of object.
saḷāyatanapaccayā phasso,
Cognition of object is a condition for feeling.
phassapaccayā vedanā,
Feeling is a condition for emotional reaction.
vedanāpaccayā taṇhā,
Emotional reaction is a condition for personalization of subject.
taṇhāpaccayā upādānaṃ,
Personalization of subject is a condition for coming into existence.
upādānapaccayā bhavo,
Coming into existence is a condition for rebirth.
bhavapaccayā jāti,
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
That is how this entire mass of suffering originates.
When insentience fades away and ceases with nothing left over, construction cease.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
When construction cease, awareness ceases.
saṅkhāranirodhā viññāṇanirodho,
When awareness ceases, name and form cease.
viññāṇanirodhā nāmarūpanirodho,
When name and form cease, the six sense fields cease.
nāmarūpanirodhā saḷāyatananirodho,
When the six sense fields cease, cognition of object ceases.
saḷāyatananirodhā phassanirodho,
When awareness ceases, name and form cease.
viññāṇanirodhā nāmarūpanirodho,
When name and form cease, the six sense fields cease.
nāmarūpanirodhā saḷāyatananirodho,
When the six sense fields cease, cognition of object ceases.
saḷāyatananirodhā phassanirodho,
‘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 mayaṃ atītamaddhānaṃ, nanu kho ahesumha atītamaddhānaṃ, kiṃ nu kho ahesumha atītamaddhānaṃ, kathaṃ nu kho ahesumha atītamaddhānaṃ, kiṃ hutvā kiṃ ahesumha nu kho mayaṃ atītamaddhānan’”ti?
“Knowing and seeing in this way, bhikkhus, would you be undecided about the present, thinking,
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṅkathī assatha—
‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?”
ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī”ti?
“No, sir.”
“No hetaṃ, bhante”.
“Knowing and seeing in this way, would you say,
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha—
‘Our teacher is respected. We speak like this out of respect for our teacher.’?”
satthā no garu, satthugāravena ca mayaṃ evaṃ vademā”ti?
“No, sir.”
“No hetaṃ, bhante”.
“Knowing and seeing in this way, would you say,
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha—
“No, sir.”
“No hetaṃ, bhante”.
“Yes, sir.”
“Evaṃ, bhante”.
“Good, bhikkhus! 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 paccattaṃ veditabbena viññūhi.
For when I said that this teaching is visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by wise for themselves,
Sandiṭṭhiko ayaṃ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi—
Bhikkhus, when three things come together an embryo is conceived.
Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti.
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 being reborn is not present, the embryo is not conceived.
In a case where the mother and father come together, the mother is in the fertile part of her menstrual cycle, but the 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.
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 being reborn is present—an embryo is conceived.
Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti.
The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden.
Tamenaṃ, bhikkhave, mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati mahatā saṃsayena garubhāraṃ.
When nine or ten months have passed, the mother gives birth at great risk to her heavy burden.
Tamenaṃ, bhikkhave, mātā navannaṃ vā dasannaṃ vā māsānaṃ accayena vijāyati mahatā saṃsayena garubhāraṃ.
When the infant is born she nourishes it with her own blood.
Tamenaṃ jātaṃ samānaṃ sakena lohitena poseti.
For mother’s milk is regarded as blood in the training of the noble one.
Lohitañhetaṃ, bhikkhave, ariyassa vinaye yadidaṃ mātuthaññaṃ.
That boy grows up and his faculties mature.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya
He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows.
yāni tāni kumārakānaṃ kīḷāpanakāni tehi kīḷati, seyyathidaṃ—vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ.
That boy grows up and his faculties mature further.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya
He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.
pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—
and reflect,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti.
Several bhikkhus heard about this.
Assosuṃ kho sambahulā bhikkhū:
a Bhikkhu called Sāti, the fisherman’s son, had a pernicious perspective:
“sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
“As I understand the Buddha’s teachings, it is this very same awareness (soul) that roams and transmigrates, not another.”
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti.
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti.
They went up to Sāti, the fisherman’s son, and said to him,
Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṃsu; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocuṃ:
“Is it really true, Friend Sāti, that you had a pernicious perspective:
“saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘As I understand the Buddha’s teachings, it is this very same awareness (soul) that roams and transmigrates, not another’?”
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti?
“Absolutely, friends. As I understand the Buddha’s teachings, it is this very same awareness (soul) that roams and transmigrates, not another.”
“Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti.
Then, wishing to dissuade Sāti from his pernicious perspective, the bhikkhu pursued, pressed, and grilled him,
Atha kho te bhikkhū sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:
“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 evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
In many ways the Buddha has said that awareness is dependently originated, since awareness does not arise without conditions”
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
But even though the bhkkhus pressed him in this way, Sāti obstinately stuck to his pernicious perspective and insisted on stating:
Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati:
“Absolutely, friends. As I understand the Buddha’s teachings, it is this very same awareness (soul) that roams and transmigrates, not another.”
“evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti.
“evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti.
When they weren’t able to dissuade Sāti from his pernicious perspective, the bhikkhus went to the Buddha, bowed, sat down to one side, and told him what had happened (details same as above).
Yato kho te bhikkhū nāsakkhiṃsu sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
“sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Assumha kho mayaṃ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Atha kho mayaṃ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocumha:
‘saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”’ti?
Evaṃ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca:
‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Atha kho mayaṃ, bhante, sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha:
‘mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti.
Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmasā abhinivissa voharati:
‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Yato kho mayaṃ, bhante, nāsakkhimha sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.
So the Buddha said to a certain bhikkhu,
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
“Please, bhikkhu, in my name tell the bhikkhu Sāti that
“ehi tvaṃ bhikkhu, mama vacanena sātiṃ bhikkhuṃ kevaṭṭaputtaṃ āmantehi:
“ehi tvaṃ bhikkhu, mama vacanena sātiṃ bhikkhuṃ kevaṭṭaputtaṃ āmantehi:
the teacher summons Friend Sati.”
‘satthā taṃ, āvuso sāti, āmantetī’”ti.
‘satthā taṃ, āvuso sāti, āmantetī’”ti.
“Yes, sir,” that bhikkhu replied. He went to Bhikkhu Sāti and said to him,
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca:
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca:
“Friend Sāti, the teacher summons you.”
“satthā taṃ, āvuso sāti, āmantetī”ti.
“satthā taṃ, āvuso sāti, āmantetī”ti.
“Yes, friend,” 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 bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sātiṃ bhikkhuṃ kevaṭṭaputtaṃ bhagavā etadavoca:
“Is it really true, Sāti, that you have such a pernicious perspective:
“saccaṃ kira te, sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘As I understand the Buddha’s teachings, it is this very same awareness that roams and transmigrates, not another’?”
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti?
“Absolutely, sir. As I understand the Buddha’s teachings, it is this very same awareness that roams and transmigrates, not another.”
“Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti.
“Sāti, what is that awareness?”
“Katamaṃ taṃ, sāti, viññāṇan”ti?
“Sir, it is he who speaks and feels and experiences the good and bad deeds resulting in all the different realms.”
“Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī”ti.
“Silly man, who on earth have you ever known me to teach in that way?
“Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi?
“Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi?
Haven’t I said in many ways that awareness is dependently originated, since awareness does not arise without conditions?
Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ, aññatra paccayā natthi viññāṇassa sambhavoti?
But still you misrepresent me by your wrong grasp, harm yourself, and make much not good influences.
Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi.
This will be for your lasting harm and suffering.”
Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.
Then the Buddha said to the bhikkhus,
Atha kho bhagavā bhikkhū āmantesi:
“What do you think, bhikkhus?
“Taṃ kiṃ maññatha, bhikkhave,
Has this bhikkhu Sāti kindled even a spark of wisdom in this teaching and training rules?”
api nāyaṃ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṃ dhammavinaye”ti?
“How could that be, sir?
“Kiñhi siyā, bhante?
No, sir.”
No hetaṃ, bhante”ti.
When this was said, Bhikkhu Sāti sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.
Evaṃ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
Evaṃ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
Knowing this, the Buddha said,
Atha kho bhagavā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca:
“Silly man, you will be known by your own pernicious (wrong) perspective.
“paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena.
“paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena.
I’ll question the bhikkhus about this.”
Idhāhaṃ bhikkhū paṭipucchissāmī”ti.
Then the Buddha said to the bhikkhus,
Atha kho bhagavā bhikkhū āmantesi:
Atha kho bhagavā bhikkhū āmantesi:
“Bhikkhus, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and makes much not good influences?”
“tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī”ti?
“tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī”ti?
“No, sir.
“No hetaṃ, bhante.
“No hetaṃ, bhante.
For in many ways the Buddha has told us that awareness is dependently originated, since awareness does not arise without conditions.”
Anekapariyāyena hi no, bhante, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
“Good, good, bhikkhus!
“Sādhu sādhu, bhikkhave.
It’s good that you understand my teaching like this.
Sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.
For in many ways I have told you that awareness is dependently originated, since awareness does not arise without conditions.
Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
But still this Sāti misrepresents me by his wrong grasp, harms himself, and makes much not good influences.
Atha ca panāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavati.
This will be for his lasting harm and suffering.
Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.
Awareness is reckoned according to the specific conditions dependent upon which it arises.
“Yaṃ yadeva, bhikkhave, paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇantveva saṅkhyaṃ gacchati.
Awareness that arises dependent on the eye and sights is reckoned as eye awareness.
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇantveva saṅkhyaṃ gacchati;
Awareness that arises dependent on the ear and sounds is reckoned as ear awareness.
sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇantveva saṅkhyaṃ gacchati;
Awareness that arises dependent on the nose and smells is reckoned as nose awareness.
ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇantveva saṅkhyaṃ gacchati;
Awareness that arises dependent on the tongue and tastes is reckoned as tongue awareness.
jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇantveva saṅkhyaṃ gacchati;
Awareness that arises dependent on the body and touches is reckoned as body awareness.
kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇantveva saṅkhyaṃ gacchati;
Awareness that arises dependent on the mind and thoughts is reckoned as thinking mind awareness.
manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇantveva saṅkhyaṃ gacchati.
It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns.
Seyyathāpi, bhikkhave, yaṃ yadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati.
A fire that burns dependent on logs is reckoned as a log fire.
Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṃ gacchati;
Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṃ gacchati;
A fire that burns dependent on twigs is reckoned as a twig fire.
sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṃ gacchati;
A fire that burns dependent on grass is reckoned as a grass fire.
tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṃ gacchati;
A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.
gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṃ gacchati;
A fire that burns dependent on husks is reckoned as a husk fire.
thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṃ gacchati;
A fire that burns dependent on rubbish is reckoned as a rubbish fire.
saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṃ gacchati.
In the same way, awareness is reckoned according to the specific conditions dependent upon which it arises. …
Evameva kho, bhikkhave, yaṃ yadeva paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva saṅkhyaṃ gacchati.
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ,cakkhuviññāṇantveva saṅkhyaṃ gacchati;
sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇantveva saṅkhyaṃ gacchati,
ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇantveva saṅkhyaṃ gacchati,
jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇantveva saṅkhyaṃ gacchati.
Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇantveva saṅkhyaṃ gacchati.
Manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇantveva saṅkhyaṃ gacchati.
Bhikkhus, do you see that this has come to be?”
Bhūtamidanti, bhikkhave, passathā”ti?
Bhūtamidanti, bhikkhave, passathā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Evaṃ, bhante”.
“Bhikkhus, do you see: ‘Its origination occurs with that as nutriment’?”
“Tadāhārasambhavanti, bhikkhave, passathā”ti?
“Tadāhārasambhavanti, bhikkhave, passathā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Evaṃ, bhante”.
“Bhikkhus, do you see: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”
“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Evaṃ, bhante”.
“Bhikkhus, does doubt arise when one is uncertain thus: ‘Has this come to be’?”
“Bhūtamidaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?“Yes, sir.”
“Evaṃ, bhante”.
“Evaṃ, bhante”.
“Bhikkhus, does doubt arise when one is uncertain thus: ‘Does its origination occur with that as nutriment’?”
“Tadāhārasambhavaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, does doubt arise when one is uncertain thus: ‘With the cessation of that nutriment, is what has come to be subject to cessation’?”
“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: ‘This has come to be’?”
“Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: ‘Its origination occurs with that as nutriment’?”
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Evaṃ, bhante”.
“Bhikkhus, is doubt abandoned in one who sees as it actually is with proper wisdom thus: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”
“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, are you thus free from doubt here: ‘This has come to be’?”
“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, are you thus free from doubt here: ‘Its origination occurs with that as nutriment’?”
“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, are you thus free from doubt here: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”
“Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Evaṃ, bhante”.
“Bhikkhus, has it been seen well by you as it actually is with proper wisdom thus: ‘This has come to be’?”
“Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, has it been seen well by you as it actually is with proper wisdom thus: ‘Its origination occurs with that as nutriment’?”
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Bhikkhus, has it been seen well by you as it actually is with proper wisdom thus: ‘With the cessation of that nutriment, what has come to be is subject to cessation’?”
“Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Purified and bright as this perspective is, bhikkhus, if you adhere to it, cherish it, treasure it, and treat it as a possession, would you then understand that the Dhamma has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping?”
“Imañce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
“No, sir.”
“No hetaṃ, bhante”.
“Purified and bright as this perspective is, bhikkhus, if you don’t adhere to it, cherish it, treasure it, and treat it as a possession, would you then understand that the Dhamma has been taught as similar to a raft, being for the purpose of crossing over, not for the purpose of grasping?”
“Imañce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
“Yes, sir.”
“Evaṃ, bhante”.
“Evaṃ, bhante”.
“Bhikkhus, there are these four nutriments. They maintain beings that already have come to be and for the support of those about to come to be.
“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya.
What four?
Katame cattāro?
Katame cattāro?
Solid food, whether coarse or fine; contact is the second, mental intention the third, and awareness the fourth.
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
“Now, bhikkhus, these four kinds of nutriment have what as their source, what as their origin, from what are they born and produced?
Ime ca, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
These four kinds of nutriment have emotional reaction as their source, emotional reaction as their origin; they are born and produced from emotional reaction;
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
And this emotional reaction has what as their source, what as their origin, from what are they born and produced?
Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
Emotional reaction has Feeling as its source, feeling as their origin; it is born and produced from feeling;
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
And what is the source of feeling?
Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
Cognition.
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
And what is the source of Cognition?
Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
The six sense fields.
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
And what is the source of the six sense fields?
Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
Name and form.
Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.
Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.
And what is the source of name and form?
Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
Awareness.
Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.
Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.
And what is the source of Awareness?
Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
Construction.
Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.
Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.
And what is the source of Construction?
Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
Insentience (non awarer)
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
So, insentience (non awarer) is a condition for construction.
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā,
Construction are a condition for awareness.
saṅkhārapaccayā viññāṇaṃ,
Awareness is a condition for name and form.
viññāṇapaccayā nāmarūpaṃ,
Name and form are conditions for the six sense fields.
nāmarūpapaccayā saḷāyatanaṃ,
The six sense fields are conditions for Cognition.
saḷāyatanapaccayā phasso,
Cognition of object is a condition for feeling.
phassapaccayā vedanā,
Feeling is a condition for emotional reaction.
vedanāpaccayā taṇhā,
Emotional reaction is a condition for Personalization of subjective experience.
taṇhāpaccayā upādānaṃ,
Personalization of subjective experience is a condition for coming into existence.
upādānapaccayā bhavo,
Coming into existence is a condition for rebirth.
bhavapaccayā jāti,
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
That is how this entire mass of suffering originates.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
‘Rebirth is a condition for old age and death.’ That’s what I said.
Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ;
Is that how you see this or not?”
jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha hotī”ti?
Rebirth is a condition for old age and death, Sir.
“Jātipaccayā, bhante, jarāmaraṇaṃ;
“Jātipaccayā, bhante, jarāmaraṇaṃ;
“That’s how we see it.”
evaṃ no ettha hoti—
Rebirth is a condition for old age and death.
jātipaccayā jarāmaraṇan”ti.
“‘Coming to existence is a condition for rebirth.’ (repeat)…
“Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ;
bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṃ vā ettha hotī”ti?
“Bhavapaccayā, bhante, jāti;
evaṃ no ettha hoti—
bhavapaccayā jātī”ti.
“Upādānapaccayā bhavoti iti kho panetaṃ vuttaṃ;
upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṃ vā ettha hotī”ti?
“Upādānapaccayā, bhante, bhavo;
evaṃ no ettha hoti—
upādānapaccayā bhavo”ti.
“Taṇhāpaccayā upādānanti iti kho panetaṃ vuttaṃ, taṇhāpaccayā nu kho, bhikkhave, upādānaṃ, no vā, kathaṃ vā ettha hotī”ti?
“Taṇhāpaccayā, bhante, upādānaṃ;
evaṃ no ettha hoti—
taṇhāpaccayā upādānan”ti.
“Vedanāpaccayā taṇhāti iti kho panetaṃ vuttaṃ;
vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṃ vā ettha hotī”ti?
“Vedanāpaccayā, bhante, taṇhā;
evaṃ no ettha hoti—
vedanāpaccayā taṇhā”ti.
“Phassapaccayā vedanāti iti kho panetaṃ vuttaṃ;
phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṃ vā ettha hotī”ti?
“Phassapaccayā, bhante, vedanā;
evaṃ no ettha hoti—
phassapaccayā vedanā”ti.
“Saḷāyatanapaccayā phassoti iti kho panetaṃ vuttaṃ;
saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṃ vā ettha hotī”ti?
“Saḷāyatanapaccayā, bhante, phasso;
evaṃ no ettha hoti—
saḷāyatanapaccayā phasso”ti.
“Nāmarūpapaccayā saḷāyatananti iti kho panetaṃ vuttaṃ;
nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṃ, no vā, kathaṃ vā ettha hotī”ti?
“Nāmarūpapaccayā, bhante, saḷāyatanaṃ;
evaṃ no ettha hoti—
nāmarūpapaccayā saḷāyatanan”ti.
“Viññāṇapaccayā nāmarūpanti iti kho panetaṃ vuttaṃ;
viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṃ, no vā, kathaṃ vā ettha hotī”ti?
“Viññāṇapaccayā, bhante, nāmarūpaṃ;
evaṃ no ettha hoti—
viññāṇapaccayā nāmarūpan”ti.
“Saṅkhārapaccayā viññāṇanti iti kho panetaṃ vuttaṃ;
saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṃ, no vā, kathaṃ vā ettha hotī”ti?
“Saṅkhārapaccayā, bhante, viññāṇaṃ;
evaṃ no ettha hoti—
saṅkhārapaccayā viññāṇan”ti.
‘Insentience is a condition for construction.’ That’s what I said.
“Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ;
“Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ;
Is that how you see that Insentience is a condition for construction or not?”
avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī”ti?
avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī”ti?
‘Insentience is a condition for construction.’ Bhante
“Avijjāpaccayā, bhante, saṅkhārā;
“Avijjāpaccayā, bhante, saṅkhārā;
“That’s how we see it.”
evaṃ no ettha hoti—
‘Insentience is a condition for construction.’
avijjāpaccayā saṅkhārā”ti.
avijjāpaccayā saṅkhārā”ti.
“Good, Bhikkhus!
“Sādhu, bhikkhave.
So both you and I say this.
Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi—
When this exists, that is; due to the arising of this condition, that arises. That is:
imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ—
Insentience is a condition for construction.
avijjāpaccayā saṅkhārā,
Construction are a condition for awareness.
saṅkhārapaccayā viññāṇaṃ,
Awareness is a condition for name and form.
viññāṇapaccayā nāmarūpaṃ,
Name and form are conditions for the six sense fields.
nāmarūpapaccayā saḷāyatanaṃ,
The six sense fields are conditions for cognition of object.
saḷāyatanapaccayā phasso,
Cognition of object is a condition for feeling.
phassapaccayā vedanā,
Feeling is a condition for emotional reaction.
vedanāpaccayā taṇhā,
Emotional reaction is a condition for personalization of subject.
taṇhāpaccayā upādānaṃ,
Personalization of subject is a condition for coming into existence.
upādānapaccayā bhavo,
Coming into existence is a condition for rebirth.
bhavapaccayā jāti,
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
That is how this entire mass of suffering originates.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
When insentience fades away and ceases with nothing left over, construction cease.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
When construction cease, awareness ceases.
saṅkhāranirodhā viññāṇanirodho,
When awareness ceases, name and form cease.
viññāṇanirodhā nāmarūpanirodho,
When name and form cease, the six sense fields cease.
nāmarūpanirodhā saḷāyatananirodho,
When the six sense fields cease, cognition of object ceases.
saḷāyatananirodhā phassanirodho,
When cognition of object ceases, feeling ceases.
phassanirodhā vedanānirodho,
phassanirodhā vedanānirodho,
When feeling ceases, emotional reaction ceases.
vedanānirodhā taṇhānirodho,
vedanānirodhā taṇhānirodho,
When emotional reaction ceases, personalization of subjective experience ceases.
taṇhānirodhā upādānanirodho,
taṇhānirodhā upādānanirodho,
When personalization of subjective experience ceases, coming into existence ceases.
upādānanirodhā bhavanirodho,
upādānanirodhā bhavanirodho,
When coming into existence ceases, rebirth ceases.
bhavanirodhā jātinirodho,
bhavanirodhā jātinirodho,
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
That is how this entire mass of suffering ceases.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
‘When rebirth ceases, old age and death cease.’ That’s what I said.
Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṃ vuttaṃ;
Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṃ vuttaṃ;
Is that how you see when rebirth ceases, old age and death cease or not?”
jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṃ vā ettha hotī”ti?
jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṃ vā ettha hotī”ti?
When rebirth ceases, old age and death cease, sir
“Jātinirodhā, bhante, jarāmaraṇanirodho;
“That’s how we see it.”
evaṃ no ettha hoti—
evaṃ no ettha hoti—
When rebirth ceases, old age and death cease
jātinirodhā jarāmaraṇanirodho”ti.
‘When coming into existence ceases, rebirth ceases.’ (repeat)…
“Bhavanirodhā jātinirodhoti iti kho panetaṃ vuttaṃ;
“Bhavanirodhā jātinirodhoti iti kho panetaṃ vuttaṃ;
bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṃ vā ettha hotī”ti?
“Bhavanirodhā, bhante, jātinirodho;
evaṃ no ettha hoti—
bhavanirodhā jātinirodho”ti.
“Upādānanirodhā bhavanirodhoti iti kho panetaṃ vuttaṃ;
upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṃ vā ettha hotī”ti?
“Upādānanirodhā, bhante, bhavanirodho;
evaṃ no ettha hoti—
upādānanirodhā bhavanirodho”ti.
“Taṇhānirodhā upādānanirodhoti iti kho panetaṃ vuttaṃ;
taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṃ vā ettha hotī”ti?
“Taṇhānirodhā, bhante, upādānanirodho;
evaṃ no ettha hoti—
taṇhānirodhā upādānanirodho”ti.
“Vedanānirodhā taṇhānirodhoti iti kho panetaṃ vuttaṃ;
vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṃ vā ettha hotī”ti?
“Vedanānirodhā, bhante, taṇhānirodho;
evaṃ no ettha hoti—
vedanānirodhā taṇhānirodho”ti.
“Phassanirodhā vedanānirodhoti iti kho panetaṃ vuttaṃ;
phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṃ vā ettha hotī”ti?
“Phassanirodhā, bhante, vedanānirodho;
evaṃ no ettha hoti—
phassanirodhā vedanānirodho”ti.
“Saḷāyatananirodhā phassanirodhoti iti kho panetaṃ vuttaṃ;
saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṃ vā ettha hotīti?
Saḷāyatananirodhā, bhante, phassanirodho;
evaṃ no ettha hoti—
saḷāyatananirodhā phassanirodho”ti.
“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṃ vuttaṃ;
nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṃ vā ettha hotī”ti?
“Nāmarūpanirodhā, bhante, saḷāyatananirodho;
evaṃ no ettha hoti—
nāmarūpanirodhā saḷāyatananirodho”ti.
“Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṃ vuttaṃ;
viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṃ vā ettha hotī”ti?
“Viññāṇanirodhā, bhante, nāmarūpanirodho;
evaṃ no ettha hoti—
viññāṇanirodhā nāmarūpanirodho”ti.
“Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṃ vuttaṃ;
saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṃ vā ettha hotī”ti?
“Saṅkhāranirodhā, bhante, viññāṇanirodho;
evaṃ no ettha hoti—
saṅkhāranirodhā viññāṇanirodho”ti.
‘When insentience ceases, construction cease.’ That’s what I said.
“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṃ vuttaṃ;
“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṃ vuttaṃ;
Is that how you see when insentience ceases, construction cease or not?”
avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṃ vā ettha hotī”ti?
avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṃ vā ettha hotī”ti?
When insentience ceases, construction cease, sir
“Avijjānirodhā, bhante, saṅkhāranirodho;
“That’s how we see it.”
evaṃ no ettha hoti—
evaṃ no ettha hoti—
When insentience ceases, construction cease.
avijjānirodhā saṅkhāranirodho”ti.
“Good, Bhikkhus!
“Sādhu, bhikkhave.
“Sādhu, bhikkhave.
So both you and I say this.
Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi—
Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi—
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ—
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ—
When insentience ceases, construction cease.
avijjānirodhā saṅkhāranirodho,
avijjānirodhā saṅkhāranirodho,
When construction cease, awareness ceases.
saṅkhāranirodhā viññāṇanirodho,
When awareness ceases, name and form cease.
viññāṇanirodhā nāmarūpanirodho,
When name and form cease, the six sense fields cease.
nāmarūpanirodhā saḷāyatananirodho,
When the six sense fields cease, cognition of object ceases.
saḷāyatananirodhā phassanirodho,
When cognition of object ceases, feeling ceases.
phassanirodhā vedanānirodho,
phassanirodhā vedanānirodho,
When feeling ceases, emotional reaction ceases.
vedanānirodhā taṇhānirodho,
vedanānirodhā taṇhānirodho,
When emotional reaction ceases, personalization of subjective experience ceases.
taṇhānirodhā upādānanirodho,
taṇhānirodhā upādānanirodho,
When personalization of subjective experience ceases, coming into existence ceases.
upādānanirodhā bhavanirodho,
upādānanirodhā bhavanirodho,
When coming into existence ceases, rebirth ceases.
bhavanirodhā jātinirodho,
bhavanirodhā jātinirodho,
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
That is how this entire mass of suffering ceases.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Knowing and seeing in this way, bhikkhus, would you turn back to the past, thinking,
Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā pubbantaṃ vā paṭidhāveyyātha:
Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā pubbantaṃ vā paṭidhāveyyātha:
‘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 mayaṃ atītamaddhānaṃ, nanu kho ahesumha atītamaddhānaṃ, kiṃ nu kho ahesumha atītamaddhānaṃ, kathaṃ nu kho ahesumha atītamaddhānaṃ, kiṃ hutvā kiṃ ahesumha nu kho mayaṃ atītamaddhānan’”ti?
“No, sir.”
“No hetaṃ, bhante”.
“No hetaṃ, bhante”.
“Knowing and seeing in this way, bhikkhus, would you turn forward to the future, thinking,
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aparantaṃ vā paṭidhāveyyātha—
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aparantaṃ vā paṭidhāveyyātha—
‘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 mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhānan”ti?
bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhānan”ti?
“No, sir.”
“No hetaṃ, bhante”.
“No hetaṃ, bhante”.
“Knowing and seeing in this way, bhikkhus, would you be undecided about the present, thinking,
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṅkathī assatha—
‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?”
ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī”ti?
“No, sir.”
“No hetaṃ, bhante”.
“Knowing and seeing in this way, would you say,
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha—
‘Our teacher is respected. We speak like this out of respect for our teacher.’?”
satthā no garu, satthugāravena ca mayaṃ evaṃ vademā”ti?
“No, sir.”
“No hetaṃ, bhante”.
“Knowing and seeing in this way, would you say,
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha—
‘Our ascetic says this. It’s only because of him that we say this’?”
samaṇo evamāha, samaṇā ca nāma mayaṃ evaṃ vademā”ti?
samaṇo evamāha, samaṇā ca nāma mayaṃ evaṃ vademā”ti?
“No, sir.”
“No hetaṃ, bhante”.
“Knowing and seeing in this way, would you acknowledge another teacher?”
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aññaṃ satthāraṃ uddiseyyāthā”ti?
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aññaṃ satthāraṃ uddiseyyāthā”ti?
“No, sir.”
“No hetaṃ, bhante”.
“No hetaṃ, bhante”.
“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, evaṃ jānantā evaṃ passantā yāni tāni puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā yāni tāni puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?
“No, sir.”
“No hetaṃ, bhante”.
“No hetaṃ, bhante”.
“Are you not speaking only of what you have known and seen and realized for yourselves?”
“Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadeva tumhe vadethā”ti.
“Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadeva tumhe vadethā”ti.
“Yes, sir.”
“Evaṃ, bhante”.
“Good, bhikkhus! 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 paccattaṃ veditabbena viññūhi.
For when I said that this teaching is visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by wise for themselves,
Sandiṭṭhiko ayaṃ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi—
this is what I was referring to.
iti yantaṃ vuttaṃ, idametaṃ paṭicca vuttanti.
Bhikkhus, when three things come together an embryo is conceived.
Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti.
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 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.
In a case where the mother and father come together, the mother is in the fertile part of her menstrual cycle, but the 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.
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 being reborn is present—an embryo is conceived.
Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti.
The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden.
Tamenaṃ, bhikkhave, mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati mahatā saṃsayena garubhāraṃ.
When nine or ten months have passed, the mother gives birth at great risk to her heavy burden.
Tamenaṃ, bhikkhave, mātā navannaṃ vā dasannaṃ vā māsānaṃ accayena vijāyati mahatā saṃsayena garubhāraṃ.
When the infant is born she nourishes it with her own blood.
Tamenaṃ jātaṃ samānaṃ sakena lohitena poseti.
For mother’s milk is regarded as blood in the training of the noble one.
Lohitañhetaṃ, bhikkhave, ariyassa vinaye yadidaṃ mātuthaññaṃ.
That boy grows up and his faculties mature.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya
He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows.
yāni tāni kumārakānaṃ kīḷāpanakāni tehi kīḷati, seyyathidaṃ—vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ.
That boy grows up and his faculties mature further.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya
He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.
pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,
Sounds known by the ear that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyehi saddehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,
sotaviññeyyehi saddehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,
Smells known by the nose that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ghānaviññeyyehi gandhehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,
ghānaviññeyyehi gandhehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,
Tastes known by the tongue that are likable, desirable, agreeable, pleasant, sensual, and arousing.
jivhāviññeyyehi rasehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,
jivhāviññeyyehi rasehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.
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 introspection of the relax body and their calm emotions.
So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.
So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.
And they don’t truly understand the free of emotions and free by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
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 evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
This gives rise to relishing the feeling, that they approve, welcome, keep clinging to.
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
Relishing feelings is that personalization of subjective experience. Their personalization of subjective experience is a condition for coming to existence. Coming into 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 tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
That is how this entire mass of suffering originates.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
When they hear a sound with their ears …
Sotena saddaṃ sutvā … pe …
Sotena saddaṃ sutvā … pe …
When they smell an odor with their nose …
ghānena gandhaṃ ghāyitvā … pe …
ghānena gandhaṃ ghāyitvā … pe …
When they taste a flavor with their tongue …
jivhāya rasaṃ sāyitvā … pe …
jivhāya rasaṃ sāyitvā … pe …
When they feel a touch with their body …
kāyena phoṭṭhabbaṃ phusitvā … pe …
kāyena phoṭṭhabbaṃ phusitvā … pe …
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 introspection of the relax body and their calm emotion.
manasā dhammaṃ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.
manasā dhammaṃ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.
And they don’t truly understand the free of emotions and free by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
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 evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
This gives rise to relishing.
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
Relishing feelings is emotional reaction. Their emotional reaction is a condition for coming into existence. Coming into 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 tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
That is how this entire mass of suffering originates.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
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 arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
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 imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
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 dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ;
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ;
He reveals an entirely full and pure spiritual life.
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
A householder hears that teaching, or a householder’s child, or someone reborn in some good family.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.
They gain faith in the Realized One,
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.
and reflect,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
Why don’t I cut off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’
Yannūnāhaṃ kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajeyyan’”ti.
Yannūnāhaṃ kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajeyyan’”ti.
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 appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajati.
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajati.
Once they’ve gone forth, they take up the training and livelihood of the bhikkhus. 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 evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.
They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Abrahmacariyaṃ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.
Abrahmacariyaṃ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.
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.
Musāvādaṃ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
Musāvādaṃ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
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.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti.
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.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
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.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena, sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena, sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
They avoid injuring plants and seeds.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
They eat in one part of the day, abstaining from eating at night and food at the wrong time.
ekabhattiko hoti rattūparato, virato vikālabhojanā.
ekabhattiko hoti rattūparato, virato vikālabhojanā.
They avoid dancing, singing, music, and seeing shows.
Naccagītavāditavisūkadassanā paṭivirato hoti,
Naccagītavāditavisūkadassanā paṭivirato hoti,
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
They avoid high and luxurious beds.
uccāsayanamahāsayanā paṭivirato hoti,
uccāsayanamahāsayanā paṭivirato hoti,
They avoid receiving gold and money,
jātarūparajatapaṭiggahaṇā paṭivirato hoti,
jātarūparajatapaṭiggahaṇā paṭivirato hoti,
They avoid having raw grains,
āmakadhaññapaṭiggahaṇā paṭivirato hoti,
āmakadhaññapaṭiggahaṇā paṭivirato hoti,
They avoid having raw meat,
āmakamaṃsapaṭiggahaṇā paṭivirato hoti,
āmakamaṃsapaṭiggahaṇā paṭivirato hoti,
They avoid having women and girls,
itthikumārikapaṭiggahaṇā paṭivirato hoti,
itthikumārikapaṭiggahaṇā paṭivirato hoti,
They avoid having male and female bondservants,
dāsidāsapaṭiggahaṇā paṭivirato hoti,
They avoid having goats and sheep,
ajeḷakapaṭiggahaṇā paṭivirato hoti,
ajeḷakapaṭiggahaṇā paṭivirato hoti,
They avoid having chickens and pigs,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,
They avoid having elephants, cows, horses, and mares,
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,
They avoid having fields and land.
khettavatthupaṭiggahaṇā paṭivirato hoti,
khettavatthupaṭiggahaṇā paṭivirato hoti,
They avoid running errands and messages;
dūteyyapahiṇagamanānuyogā paṭivirato hoti,
dūteyyapahiṇagamanānuyogā paṭivirato hoti,
They avoid buying and selling;
kayavikkayā paṭivirato hoti,
kayavikkayā paṭivirato hoti,
They avoid falsifying weights, metals, or measures;
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti,
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti,
They avoid bribery, fraud, cheating, and duplicity;
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
They avoid mutilation, murder, abduction, banditry, plunder, and violence.
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
They’re content with robes to look after the body and alms-food 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.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
They’re like a bird: wherever it flies, wings are its only burden.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;
In the same way, a mendicant is content with robes to look after the body and alms-food 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.
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
When they see a sight with their eyes, they don’t get caught up in the features and details.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
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.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
When they hear a sound with their ears …
Sotena saddaṃ sutvā … pe …
Sotena saddaṃ sutvā … pe …
When they smell an odor with their nose …
ghānena gandhaṃ ghāyitvā … pe …
ghānena gandhaṃ ghāyitvā … pe …
When they taste a flavor with their tongue …
jivhāya rasaṃ sāyitvā … pe …
jivhāya rasaṃ sāyitvā … pe …
When they feel a touch with their body …
kāyena phoṭṭhabbaṃ phusitvā … pe …
kāyena phoṭṭhabbaṃ phusitvā … pe …
When they know a thought with their mind awareness, they don’t get caught up in the features and details.
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
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.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ manindriye saṃvaraṃ āpajjati.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ manindriye saṃvaraṃ āpajjati.
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
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.
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.
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 indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,
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.
vivittaṃ senāsanaṃ bhajati—araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.
vivittaṃ senāsanaṃ bhajati—araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.
After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.
Abandoning covetousness for the world, he abides with an emotional-mind free from covetousness; he purifies his emotional-mind from covetousness.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;
Abandoning ill will and hatred, he abides with an emotional-mind free from ill will, compassionate for the welfare of all living beings; he purifies his emotional-mind from ill will and hatred.
byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;
byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;
Abandoning sloth and torpor, he abides free from sloth and torpor, percipient of light, instropection and fully aware; he purifies his emotional-mind from sloth and torpor.
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti;
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti;
Abandoning restlessness and remorse, he abides unagitated with an emotional-mind inwardly peaceful; he purifies his emotional-mind from restlessness and remorse.
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;
Abandoning doubt, he abides having gone beyond doubt, unperplexed about wholesome states; he purifies his emotional-mind from doubt.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
They give up these five hindrances, corruptions of the heart that weaken wisdom.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhana, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second jhana, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.
Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third jhana, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Puna caparaṃ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth jhana, without pleasure or pain, with pure equanimity and mindfulness.
Puna caparaṃ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
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 introspection of the relax body and a free thinking-mind from emotional.
So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.
So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.
And they truly understand the freedom of emotions and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
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 evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
As a result, relishing of feelings ceases.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
When their relishing ceases, personalization of subjective experience ceases. When personalization of subjective experience ceases, coming into existence ceases. When coming into 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 jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
That is how this entire mass of suffering ceases.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
When they hear a sound with their ears …
Sotena saddaṃ sutvā … pe …
Sotena saddaṃ sutvā … pe …
When they smell an odor with their nose …
ghānena gandhaṃ ghāyitvā … pe …
ghānena gandhaṃ ghāyitvā … pe …
When they taste a flavor with their tongue …
jivhāya rasaṃ sāyitvā … pe …
jivhāya rasaṃ sāyitvā … pe …
When they feel a touch with their body …
kāyena phoṭṭhabbaṃ phusitvā … pe …
kāyena phoṭṭhabbaṃ phusitvā … pe …
When they know a thought with their mind awareness, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with introspection of the relax body and the free thinking-mind from emotional.
manasā dhammaṃ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso,
manasā dhammaṃ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso,
And they truly understand the freedom of emotions and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
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 evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
As a result, relishing of feelings ceases.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
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 jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
That is how this entire mass of suffering ceases.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Bhikkhus, remember this sutta of mine briefly as deliverance in the ending of emotional reaction; but remember the bhikkhu Sāti, son of a fisherman, as caught up in a vast net of emotional reaction, in the trammel of emotional reaction.
Imaṃ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṃ dhāretha, sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.
Imaṃ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṃ dhāretha, sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Idamavoca bhagavā.
Satisfied, the mendicants were happy with what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Mahātaṇhāsaṅkhayasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
Note:
- Maha = Great
- Tanha = Emotional Reaction
- Sankhaya = Ending
- Vinnana = Awareness / soul
- kalyapapakanam = good and bad
- pasavati = to bring forth, give birth, influences
- manovinnana= thinking mind awareness
- ceto = emotional
- sati= introspection (look within)
- papaka = wrong
- Mano = thinking-mind
- Citta = emotional-mind
- Upapanna= possessed of
- Buddha never want us to have perspestive that our awareness move on because of good/bad karma that we do. Buddha want us to have insight or experience our own of pattica samuppada to break the bond of suffering/samsara.
“Sir, it is he who speaks and feels and experiences the good and bad karma resulting in all the different realms.”
“Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī”ti.“Silly man, who on earth have you ever known me to teach in that way?“Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi?
Adapted from SuttaCentral.net: Mahātaṇhāsaṅkhaya Sutta
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