{"id":"dn15","title":"The Great Discourse on Causation","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"dn15","title":"The Great Discourse on Causation","units":[{"id":"dn15:0","sourceIds":["dn15:0.1","dn15:0.2"],"kind":"text","text":{"pi":"Dīgha Nikāya 15\nMahānidānasutta","en":"Long Discourses 15\nThe Great Discourse on Causation"}},{"id":"dn15:1","sourceIds":["dn15:1.0","dn15:1.1","dn15:1.2","dn15:1.3","dn15:1.4","dn15:1.5","dn15:1.6","dn15:1.7","dn15:1.8"],"kind":"text","text":{"pi":"1. Paṭiccasamuppāda\nEvaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.\nAtha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:\n“acchariyaṁ, bhante, abbhutaṁ, bhante.\nYāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.\n“Mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca.\nGambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.\nEtassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.","en":"1. Dependent Origination\nSo I have heard.\nAt one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.\nThen Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,\n“It’s incredible, sir, it’s amazing,\nin that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”\n“Don’t say that, Ānanda, don’t say that!\nThis dependent origination is deep and appears deep.\nIt is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration."}},{"id":"dn15:2","sourceIds":["dn15:2.1","dn15:2.2","dn15:2.3","dn15:2.4","dn15:2.5","dn15:2.6","dn15:2.7","dn15:2.8","dn15:2.9","dn15:2.10","dn15:2.11","dn15:2.12","dn15:2.13","dn15:2.14","dn15:2.15","dn15:2.16","dn15:2.17","dn15:2.18"],"kind":"text","text":{"pi":"‘Atthi idappaccayā jarāmaraṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.\n‘Kiṁpaccayā jarāmaraṇan’ti iti ce vadeyya, ‘jātipaccayā jarāmaraṇan’ti iccassa vacanīyaṁ.\n‘Atthi idappaccayā jātī’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.\n‘Kiṁpaccayā jātī’ti iti ce vadeyya, ‘bhavapaccayā jātī’ti iccassa vacanīyaṁ.\n‘Atthi idappaccayā bhavo’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.\n‘Kiṁpaccayā bhavo’ti iti ce vadeyya, ‘upādānapaccayā bhavo’ti iccassa vacanīyaṁ.\n‘Atthi idappaccayā upādānan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.\n‘Kiṁpaccayā upādānan’ti iti ce vadeyya, ‘taṇhāpaccayā upādānan’ti iccassa vacanīyaṁ.\n‘Atthi idappaccayā taṇhā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.\n‘Kiṁpaccayā taṇhā’ti iti ce vadeyya, ‘vedanāpaccayā taṇhā’ti iccassa vacanīyaṁ.\n‘Atthi idappaccayā vedanā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.\n‘Kiṁpaccayā vedanā’ti iti ce vadeyya, ‘phassapaccayā vedanā’ti iccassa vacanīyaṁ.\n‘Atthi idappaccayā phasso’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.\n‘Kiṁpaccayā phasso’ti iti ce vadeyya, ‘nāmarūpapaccayā phasso’ti iccassa vacanīyaṁ.\n‘Atthi idappaccayā nāmarūpan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.\n‘Kiṁpaccayā nāmarūpan’ti iti ce vadeyya, ‘viññāṇapaccayā nāmarūpan’ti iccassa vacanīyaṁ.\n‘Atthi idappaccayā viññāṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.\n‘Kiṁpaccayā viññāṇan’ti iti ce vadeyya, ‘nāmarūpapaccayā viññāṇan’ti iccassa vacanīyaṁ.","en":"When asked, ‘Is there a specific condition for old age and death?’ you should answer, ‘There is.’\nIf they say, ‘What is a requirement for old age and death?’ you should answer, ‘Rebirth is a requirement for old age and death.’\nWhen asked, ‘Is there a specific condition for rebirth?’ you should answer, ‘There is.’\nIf they say, ‘What is a requirement for rebirth?’ you should answer, ‘Continued existence is a requirement for rebirth.’\nWhen asked, ‘Is there a specific condition for continued existence?’ you should answer, ‘There is.’\nIf they say, ‘What is a requirement for continued existence?’ you should answer, ‘Grasping is a requirement for continued existence.’\nWhen asked, ‘Is there a specific condition for grasping?’ you should answer, ‘There is.’\nIf they say, ‘What is a requirement for grasping?’ you should answer, ‘Craving is a requirement for grasping.’\nWhen asked, ‘Is there a specific condition for craving?’ you should answer, ‘There is.’\nIf they say, ‘What is a requirement for craving?’ you should answer, ‘Feeling is a requirement for craving.’\nWhen asked, ‘Is there a specific condition for feeling?’ you should answer, ‘There is.’\nIf they say, ‘What is a requirement for feeling?’ you should answer, ‘Contact is a requirement for feeling.’\nWhen asked, ‘Is there a specific condition for contact?’ you should answer, ‘There is.’\nIf they say, ‘What is a requirement for contact?’ you should answer, ‘Name and form are requirements for contact.’\nWhen asked, ‘Is there a specific condition for name and form?’ you should answer, ‘There is.’\nIf they say, ‘What is a requirement for name and form?’ you should answer, ‘Consciousness is a requirement for name and form.’\nWhen asked, ‘Is there a specific condition for consciousness?’ you should answer, ‘There is.’\nIf they say, ‘What is a requirement for consciousness?’ you should answer, ‘Name and form are requirements for consciousness.’"}},{"id":"dn15:3","sourceIds":["dn15:3.1","dn15:3.2"],"kind":"text","text":{"pi":"Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.\nEvametassa kevalassa dukkhakkhandhassa samudayo hoti.","en":"So: name and form are requirements for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.\nThat is how this entire mass of suffering originates."}},{"id":"dn15:4","sourceIds":["dn15:4.1","dn15:4.2","dn15:4.3","dn15:4.4","dn15:4.5"],"kind":"text","text":{"pi":"‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā jātipaccayā jarāmaraṇaṁ.\nJāti ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—\ndevānaṁ vā devattāya, gandhabbānaṁ vā gandhabbattāya, yakkhānaṁ vā yakkhattāya, bhūtānaṁ vā bhūtattāya, manussānaṁ vā manussattāya, catuppadānaṁ vā catuppadattāya, pakkhīnaṁ vā pakkhittāya, sarīsapānaṁ vā sarīsapattāya, tesaṁ tesañca hi, ānanda, sattānaṁ tadattāya jāti nābhavissa. Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jarāmaraṇassa, yadidaṁ jāti.","en":"‘Rebirth is a requirement for old age and death’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no rebirth for anyone anywhere.\nThat is, there were no rebirth of sentient beings into their various realms—of gods, centaurs, spirits, creatures, humans, quadrupeds, birds, or reptiles, each into their own realm. When there’s no rebirth at all, with the cessation of rebirth, would old age and death still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of old age and death, namely rebirth."}},{"id":"dn15:5","sourceIds":["dn15:5.1","dn15:5.2","dn15:5.3","dn15:5.4","dn15:5.5"],"kind":"text","text":{"pi":"‘Bhavapaccayā jātī’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā bhavapaccayā jāti.\nBhavo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—\nkāmabhavo vā rūpabhavo vā arūpabhavo vā, sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jātiyā, yadidaṁ bhavo.","en":"‘Continued existence is a requirement for rebirth’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no continued existence for anyone anywhere.\nThat is, continued existence in the sensual realm, the realm of luminous form, or the formless realm. When there’s no continued existence at all, with the cessation of continued existence, would rebirth still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of rebirth, namely continued existence."}},{"id":"dn15:6","sourceIds":["dn15:6.1","dn15:6.2","dn15:6.3","dn15:6.4","dn15:6.5"],"kind":"text","text":{"pi":"‘Upādānapaccayā bhavo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā upādānapaccayā bhavo.\nUpādānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—\nkāmupādānaṁ vā diṭṭhupādānaṁ vā sīlabbatupādānaṁ vā attavādupādānaṁ vā, sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo bhavassa, yadidaṁ upādānaṁ.","en":"‘Grasping is a requirement for continued existence’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no grasping for anyone anywhere.\nThat is, grasping at sensual pleasures, views, precepts and observances, and theories of a self. When there’s no grasping at all, with the cessation of grasping, would continued existence still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of continued existence, namely grasping."}},{"id":"dn15:7","sourceIds":["dn15:7.1","dn15:7.2","dn15:7.3","dn15:7.4","dn15:7.5"],"kind":"text","text":{"pi":"‘Taṇhāpaccayā upādānan’ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ.\nTaṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—\nrūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo upādānassa, yadidaṁ taṇhā.","en":"‘Craving is a requirement for grasping’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no craving for anyone anywhere.\nThat is, craving for sights, sounds, smells, tastes, touches, and ideas. When there’s no craving at all, with the cessation of craving, would grasping still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of grasping, namely craving."}},{"id":"dn15:8","sourceIds":["dn15:8.1","dn15:8.2","dn15:8.3","dn15:8.4","dn15:8.5"],"kind":"text","text":{"pi":"‘Vedanāpaccayā taṇhā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vedanāpaccayā taṇhā.\nVedanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—\ncakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā, sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo taṇhāya, yadidaṁ vedanā.","en":"‘Feeling is a requirement for craving’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no feeling for anyone anywhere.\nThat is, feeling born of contact through the eye, ear, nose, tongue, body, and mind. When there’s no feeling at all, with the cessation of feeling, would craving still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of craving, namely feeling."}},{"id":"dn15:9","sourceIds":["dn15:9.1","dn15:9.2"],"kind":"text","text":{"pi":"Iti kho panetaṁ, ānanda, vedanaṁ paṭicca taṇhā, taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho.\nĀrakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.","en":"So it is, Ānanda, that feeling gives rise to craving. Craving gives rise to searching. Searching gives rise to gaining material things. Gaining material things gives rise to evaluation. Evaluation gives rise to desire and lust. Desire and lust gives rise to attachment. Attachment gives rise to ownership. Ownership gives rise to stinginess. Stinginess gives rise to safeguarding.\nOwing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, backbiting, and lies."}},{"id":"dn15:10","sourceIds":["dn15:10.1","dn15:10.2","dn15:10.3","dn15:10.4"],"kind":"text","text":{"pi":"‘Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavantī’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.\nĀrakkho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhaveyyun”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ anekesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ sambhavāya yadidaṁ ārakkho.","en":"‘Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, backbiting, and lies’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no safeguarding for anyone anywhere. When there’s no safeguarding at all, with the cessation of safeguarding, would those many bad, unskillful things still come to be?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason for the origination of those many bad, unskillful things, namely safeguarding."}},{"id":"dn15:11","sourceIds":["dn15:11.1","dn15:11.2","dn15:11.3","dn15:11.4"],"kind":"text","text":{"pi":"‘Macchariyaṁ paṭicca ārakkho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā macchariyaṁ paṭicca ārakkho.\nMacchariyañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ārakkhassa, yadidaṁ macchariyaṁ.","en":"‘Stinginess gives rise to safeguarding’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no stinginess for anyone anywhere. When there’s no stinginess at all, with the cessation of stinginess, would safeguarding still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of safeguarding, namely stinginess."}},{"id":"dn15:12","sourceIds":["dn15:12.1","dn15:12.2","dn15:12.3","dn15:12.4"],"kind":"text","text":{"pi":"‘Pariggahaṁ paṭicca macchariyan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariggahaṁ paṭicca macchariyaṁ.\nPariggaho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṁ paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo macchariyassa, yadidaṁ pariggaho.","en":"‘Ownership gives rise to stinginess’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no ownership for anyone anywhere. When there’s no ownership at all, with the cessation of ownership, would stinginess still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of stinginess, namely ownership."}},{"id":"dn15:13","sourceIds":["dn15:13.1","dn15:13.2","dn15:13.3","dn15:13.4"],"kind":"text","text":{"pi":"‘Ajjhosānaṁ paṭicca pariggaho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ajjhosānaṁ paṭicca pariggaho.\nAjjhosānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariggahassa—yadidaṁ ajjhosānaṁ.","en":"‘Attachment gives rise to ownership’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no attachment for anyone anywhere. When there’s no attachment at all, with the cessation of attachment, would ownership still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of ownership, namely attachment."}},{"id":"dn15:14","sourceIds":["dn15:14.1","dn15:14.2","dn15:14.3","dn15:14.4"],"kind":"text","text":{"pi":"‘Chandarāgaṁ paṭicca ajjhosānan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā chandarāgaṁ paṭicca ajjhosānaṁ.\nChandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṁ paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ajjhosānassa, yadidaṁ chandarāgo.","en":"‘Desire and lust gives rise to attachment’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no desire and lust for anyone anywhere. When there’s no desire and lust at all, with the cessation of desire and lust, would attachment still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of attachment, namely desire and lust."}},{"id":"dn15:15","sourceIds":["dn15:15.1","dn15:15.2","dn15:15.3","dn15:15.4"],"kind":"text","text":{"pi":"‘Vinicchayaṁ paṭicca chandarāgo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vinicchayaṁ paṭicca chandarāgo.\nVinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo chandarāgassa, yadidaṁ vinicchayo.","en":"Evaluation gives rise to desire and lust’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no evaluation for anyone anywhere. When there’s no evaluation at all, with the cessation of evaluation, would desire and lust still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of desire and lust, namely evaluation."}},{"id":"dn15:16","sourceIds":["dn15:16.1","dn15:16.2","dn15:16.3","dn15:16.4"],"kind":"text","text":{"pi":"‘Lābhaṁ paṭicca vinicchayo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā lābhaṁ paṭicca vinicchayo.\nLābho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vinicchayassa, yadidaṁ lābho.","en":"‘Gaining material things gives rise to evaluation’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no gaining of material things for anyone anywhere. When there’s no gaining of material things at all, with the cessation of gaining material things, would evaluation still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of evaluation, namely the gaining of material things."}},{"id":"dn15:17","sourceIds":["dn15:17.1","dn15:17.2","dn15:17.3","dn15:17.4"],"kind":"text","text":{"pi":"‘Pariyesanaṁ paṭicca lābho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariyesanaṁ paṭicca lābho.\nPariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo lābhassa, yadidaṁ pariyesanā.","en":"‘Searching gives rise to gaining material things’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no searching for anyone anywhere. When there’s no searching at all, with the cessation of searching, would the gaining of material things still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of gaining material things, namely searching."}},{"id":"dn15:18","sourceIds":["dn15:18.1","dn15:18.2","dn15:18.3","dn15:18.4","dn15:18.5","dn15:18.6"],"kind":"text","text":{"pi":"‘Taṇhaṁ paṭicca pariyesanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhaṁ paṭicca pariyesanā.\nTaṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—\nkāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariyesanāya, yadidaṁ taṇhā.\nIti kho, ānanda, ime dve dhammā dvayena vedanāya ekasamosaraṇā bhavanti.","en":"‘Craving gives rise to searching’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no craving for anyone anywhere.\nThat is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. When there’s no craving at all, with the cessation of craving, would searching still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of searching, namely craving.\nAnd so, Ānanda, these two things meet at the two aspects of feeling."}},{"id":"dn15:19","sourceIds":["dn15:19.1","dn15:19.2","dn15:19.3","dn15:19.4","dn15:19.5"],"kind":"text","text":{"pi":"‘Phassapaccayā vedanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā phassapaccayā vedanā.\nPhasso ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—\ncakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vedanāya, yadidaṁ phasso.","en":"‘Contact is a requirement for feeling’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were totally and utterly no contact for anyone anywhere.\nThat is, contact through the eye, ear, nose, tongue, body, and mind. When there’s no contact at all, with the cessation of contact, would feeling still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of feeling, namely contact."}},{"id":"dn15:20","sourceIds":["dn15:20.1","dn15:20.2","dn15:20.3","dn15:20.4","dn15:20.5","dn15:20.6","dn15:20.7","dn15:20.8","dn15:20.9","dn15:20.10"],"kind":"text","text":{"pi":"‘Nāmarūpapaccayā phasso’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā phasso.\nYehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho phasso paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo phassassa, yadidaṁ nāmarūpaṁ.","en":"‘Name and form are requirements for contact’—that’s what I said. And this is a way to understand how this is so.\nSuppose there were none of the features, attributes, signs, and details by which the set of mental phenomena known as name is found. Would labeling contact still be found in the set of physical phenomena?”\n“No, sir.”\n“Suppose there were none of the features, attributes, signs, and details by which the set of physical phenomena known as form is found. Would impingement contact still be found in the set of mental phenomena?”\n“No, sir.”\n“Suppose there were none of the features, attributes, signs, and details by which the set of phenomena known as name and the set of phenomena known as form are found. Would either labeling contact or impingement contact still be found?”\n“No, sir.”\n“Suppose there were none of the features, attributes, signs, and details by which name and form are found. Would contact still be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of contact, namely name and form."}},{"id":"dn15:21","sourceIds":["dn15:21.1","dn15:21.2","dn15:21.3","dn15:21.4","dn15:21.5","dn15:21.6","dn15:21.7","dn15:21.8"],"kind":"text","text":{"pi":"‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā viññāṇapaccayā nāmarūpaṁ.\nViññāṇañca hi, ānanda, mātukucchismiṁ na okkamissatha, api nu kho nāmarūpaṁ mātukucchismiṁ samuccissathā”ti?\n“No hetaṁ, bhante”.\n“Viññāṇañca hi, ānanda, mātukucchismiṁ okkamitvā vokkamissatha, api nu kho nāmarūpaṁ itthattāya abhinibbattissathā”ti?\n“No hetaṁ, bhante”.\n“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjissathā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo nāmarūpassa—yadidaṁ viññāṇaṁ.","en":"‘Consciousness is a requirement for name and form’—that’s what I said. And this is a way to understand how this is so.\nIf consciousness were not conceived in the mother’s womb, would name and form coagulate there?”\n“No, sir.”\n“If consciousness, after being conceived in the mother’s womb, were to be miscarried, would name and form be born into this place?”\n“No, sir.”\n“If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of name and form, namely consciousness."}},{"id":"dn15:22","sourceIds":["dn15:22.1","dn15:22.2","dn15:22.3","dn15:22.4","dn15:22.5","dn15:22.6"],"kind":"text","text":{"pi":"‘Nāmarūpapaccayā viññāṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā viññāṇaṁ.\nViññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṁ na labhissatha, api nu kho āyatiṁ jātijarāmaraṇaṁ dukkhasamudayasambhavo paññāyethā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo viññāṇassa yadidaṁ nāmarūpaṁ.\nEttāvatā kho, ānanda, jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā.\nEttāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati.","en":"‘Name and form are requirements for consciousness’—that’s what I said. And this is a way to understand how this is so.\nIf consciousness were not established in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?”\n“No, sir.”\n“That’s why this is the cause, source, origin, and reason of consciousness, namely name and form.\nThis is the extent to which one may be reborn, grow old, die, pass away, or reappear.\nThis is how far the scope of labeling, definition, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths spins so that this state of being may be found; namely, name and form together with consciousness."}},{"id":"dn15:23","sourceIds":["dn15:23.0","dn15:23.1","dn15:23.2","dn15:23.3","dn15:23.4","dn15:23.5","dn15:23.6","dn15:23.7","dn15:23.8","dn15:23.9"],"kind":"text","text":{"pi":"2. Attapaññatti\nKittāvatā ca, ānanda, attānaṁ paññapento paññapeti?\nRūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti:\n‘rūpī me paritto attā’ti.\nRūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti:\n‘rūpī me ananto attā’ti.\nArūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti:\n‘arūpī me paritto attā’ti.\nArūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti:\n‘arūpī me ananto attā’ti.","en":"2. Describing the Self\nHow do those who describe the self describe it?\nThey describe it as formed and limited:\n‘My self is formed and limited.’\nOr they describe it as formed and infinite:\n‘My self is formed and infinite.’\nOr they describe it as formless and limited:\n‘My self is formless and limited.’\nOr they describe it as formless and infinite:\n‘My self is formless and infinite.’"}},{"id":"dn15:24","sourceIds":["dn15:24.1","dn15:24.2","dn15:24.3","dn15:24.4","dn15:24.5","dn15:24.6","dn15:24.7","dn15:24.8","dn15:24.9","dn15:24.10","dn15:24.11","dn15:24.12","dn15:24.13"],"kind":"text","text":{"pi":"Tatrānanda, yo so rūpiṁ parittaṁ attānaṁ paññapento paññapeti.\nEtarahi vā so rūpiṁ parittaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so rūpiṁ parittaṁ attānaṁ paññapento paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa hoti.\nEvaṁ santaṁ kho, ānanda, rūpiṁ parittattānudiṭṭhi anusetīti iccālaṁ vacanāya.\nTatrānanda, yo so rūpiṁ anantaṁ attānaṁ paññapento paññapeti.\nEtarahi vā so rūpiṁ anantaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so rūpiṁ anantaṁ attānaṁ paññapento paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa hoti.\nEvaṁ santaṁ kho, ānanda, rūpiṁ anantattānudiṭṭhi anusetīti iccālaṁ vacanāya.\nTatrānanda, yo so arūpiṁ parittaṁ attānaṁ paññapento paññapeti.\nEtarahi vā so arūpiṁ parittaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so arūpiṁ parittaṁ attānaṁ paññapento paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa hoti.\nEvaṁ santaṁ kho, ānanda, arūpiṁ parittattānudiṭṭhi anusetīti iccālaṁ vacanāya.\nTatrānanda, yo so arūpiṁ anantaṁ attānaṁ paññapento paññapeti.\nEtarahi vā so arūpiṁ anantaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so arūpiṁ anantaṁ attānaṁ paññapento paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa hoti.\nEvaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi anusetīti iccālaṁ vacanāya.\nEttāvatā kho, ānanda, attānaṁ paññapento paññapeti.","en":"Now, take those who describe the self as formed and limited.\nThey describe the self in the present as formed and limited; or they describe it as sure to be in some other place formed and limited; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’\nThis being so, it’s appropriate to say that a theory of self as formed and limited underlies them.\nNow, take those who describe the self as formed and infinite …\nformless and limited …\nformless and infinite.\nThey describe the self as formless and infinite in the present; or as sure to become formless and infinite in some other place; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’\nThis being so, it’s appropriate to say that a theory of self as formless and infinite underlies them.\nThat’s how those who describe the self describe it."}},{"id":"dn15:25","sourceIds":["dn15:25.0","dn15:25.1","dn15:25.2","dn15:25.3","dn15:25.4","dn15:25.5","dn15:25.6","dn15:25.7","dn15:25.8","dn15:25.9"],"kind":"text","text":{"pi":"3. Naattapaññatti\nKittāvatā ca, ānanda, attānaṁ na paññapento na paññapeti?\nRūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti:\n‘rūpī me paritto attā’ti.\nRūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti:\n‘rūpī me ananto attā’ti.\nArūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti:\n‘arūpī me paritto attā’ti.\nArūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti:\n‘arūpī me ananto attā’ti.","en":"3. Not Describing the Self\nHow do those who don’t describe the self not describe it?\nThey don’t describe it as formed and limited …\nformed and infinite …\nformless and limited …\nformless and infinite:\n‘My self is formless and infinite.’"}},{"id":"dn15:26","sourceIds":["dn15:26.1","dn15:26.2","dn15:26.3","dn15:26.4","dn15:26.5","dn15:26.6","dn15:26.7","dn15:26.8","dn15:26.9","dn15:26.10","dn15:26.11","dn15:26.12","dn15:26.13"],"kind":"text","text":{"pi":"Tatrānanda, yo so rūpiṁ parittaṁ attānaṁ na paññapento na paññapeti.\nEtarahi vā so rūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so rūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa na hoti.\nEvaṁ santaṁ kho, ānanda, rūpiṁ parittattānudiṭṭhi nānusetīti iccālaṁ vacanāya.\nTatrānanda, yo so rūpiṁ anantaṁ attānaṁ na paññapento na paññapeti.\nEtarahi vā so rūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so rūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa na hoti.\nEvaṁ santaṁ kho, ānanda, rūpiṁ anantattānudiṭṭhi nānusetīti iccālaṁ vacanāya.\nTatrānanda, yo so arūpiṁ parittaṁ attānaṁ na paññapento na paññapeti.\nEtarahi vā so arūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so arūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa na hoti.\nEvaṁ santaṁ kho, ānanda, arūpiṁ parittattānudiṭṭhi nānusetīti iccālaṁ vacanāya.\nTatrānanda, yo so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti.\nEtarahi vā so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa na hoti.\nEvaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi nānusetīti iccālaṁ vacanāya.\nEttāvatā kho, ānanda, attānaṁ na paññapento na paññapeti.","en":"Now, take those who don’t describe the self as formed and limited …\nformed and infinite …\nformless and limited …\nformless and infinite.\nThey don’t describe the self in the present as formless and infinite; or as sure to become in some other place formless and infinite; and they don’t think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’\nThis being so, it’s appropriate to say that a theory of self as formless and infinite doesn’t underlie them.\nThat’s how those who don’t describe the self don’t describe it."}},{"id":"dn15:27","sourceIds":["dn15:27.0","dn15:27.1","dn15:27.2","dn15:27.3","dn15:27.4","dn15:27.5"],"kind":"text","text":{"pi":"4. Attasamanupassanā\nKittāvatā ca, ānanda, attānaṁ samanupassamāno samanupassati?\nVedanaṁ vā hi, ānanda, attānaṁ samanupassamāno samanupassati:\n‘vedanā me attā’ti.\n‘Na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati.\n‘Na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati.","en":"4. Regarding a Self\nHow do those who regard the self regard it?\nThey regard feeling as self:\n‘Feeling is my self.’\nOr they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’\nOr they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’"}},{"id":"dn15:28","sourceIds":["dn15:28.1","dn15:28.2","dn15:28.3","dn15:28.4","dn15:28.5","dn15:28.6","dn15:28.7","dn15:28.8","dn15:28.9","dn15:28.10","dn15:28.11","dn15:28.12"],"kind":"text","text":{"pi":"Tatrānanda, yo so evamāha:\n‘vedanā me attā’ti,\nso evamassa vacanīyo:\n‘tisso kho imā, āvuso, vedanā—\nsukhā vedanā dukkhā vedanā adukkhamasukhā vedanā.\nImāsaṁ kho tvaṁ tissannaṁ vedanānaṁ katamaṁ attato samanupassasī’ti?\nYasmiṁ, ānanda, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti;\nsukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.\nYasmiṁ, ānanda, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti;\ndukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti.\nYasmiṁ, ānanda, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti;\nadukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.","en":"Now, as to those who say:\n‘Feeling is my self.’\nYou should say this to them:\n‘Reverend, there are three feelings:\npleasant, painful, and neutral.\nWhich one of these do you regard as self?’\nĀnanda, at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling;\nyou only feel a pleasant feeling.\nAt a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling;\nyou only feel a painful feeling.\nAt a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling;\nyou only feel a neutral feeling."}},{"id":"dn15:29","sourceIds":["dn15:29.1","dn15:29.2","dn15:29.3","dn15:29.4","dn15:29.5","dn15:29.6","dn15:29.7","dn15:29.8","dn15:29.9","dn15:29.10","dn15:29.11"],"kind":"text","text":{"pi":"Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.\nDukkhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.\nAdukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.\nTassa sukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti.\nTassāyeva sukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.\nDukkhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti.\nTassāyeva dukkhāya vedanāya nirodhā ‘byagā me attā’ti hoti.\nAdukkhamasukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti.\nTassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.\nIti so diṭṭheva dhamme aniccasukhadukkhavokiṇṇaṁ uppādavayadhammaṁ attānaṁ samanupassamāno samanupassati, yo so evamāha: ‘vedanā me attā’ti.\nTasmātihānanda, etena petaṁ nakkhamati: ‘vedanā me attā’ti samanupassituṁ.","en":"Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.\nWhen feeling a pleasant feeling they think: ‘This is my self.’\nWhen their pleasant feeling ceases they think: ‘My self has expired.’\nWhen feeling a painful feeling they think: ‘This is my self.’\nWhen their painful feeling ceases they think: ‘My self has expired.’\nWhen feeling a neutral feeling they think: ‘This is my self.’\nWhen their neutral feeling ceases they think: ‘My self has expired.’\nSo those who say ‘feeling is my self’ regard as self that which is evidently impermanent, mixed with pleasure and pain, and liable to rise and fall.\nThat’s why it’s not acceptable to regard feeling as my self."}},{"id":"dn15:30","sourceIds":["dn15:30.1","dn15:30.2","dn15:30.3","dn15:30.4","dn15:30.5"],"kind":"text","text":{"pi":"Tatrānanda, yo so evamāha:\n‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti, so evamassa vacanīyo:\n‘yattha panāvuso, sabbaso vedayitaṁ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti samanupassituṁ.","en":"Now, as to those who say:\n‘Feeling is definitely not my self. My self does not experience feeling.’ You should say this to them,\n‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”\n“No, sir.”\n“That’s why it’s not acceptable to regard self as that which does not experience feeling."}},{"id":"dn15:31","sourceIds":["dn15:31.1","dn15:31.2","dn15:31.3","dn15:31.4","dn15:31.5","dn15:31.6","dn15:31.7"],"kind":"text","text":{"pi":"Tatrānanda, yo so evamāha:\n‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti.\nSo evamassa vacanīyo—\nvedanā ca hi, āvuso, sabbena sabbaṁ sabbathā sabbaṁ aparisesā nirujjheyyuṁ.\nSabbaso vedanāya asati vedanānirodhā api nu kho tattha ‘ayamahamasmī’ti siyā”ti?\n“No hetaṁ, bhante”.\n“Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti samanupassituṁ.","en":"Now, as to those who say:\n‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’\nYou should say this to them,\n‘Suppose feelings were to totally and utterly cease without remainder.\nWhen there’s no feeling at all, with the cessation of feeling, would the thought “I am this” occur there?’”\n“No, sir.”\n“That’s why it’s not acceptable to regard self as that which is liable to feel."}},{"id":"dn15:32","sourceIds":["dn15:32.1","dn15:32.2","dn15:32.3","dn15:32.4","dn15:32.5","dn15:32.6","dn15:32.7","dn15:32.8","dn15:32.9","dn15:32.10","dn15:32.11"],"kind":"text","text":{"pi":"Yato kho, ānanda, bhikkhu neva vedanaṁ attānaṁ samanupassati, nopi appaṭisaṁvedanaṁ attānaṁ samanupassati, nopi ‘attā me vediyati, vedanādhammo hi me attā’ti samanupassati.\nSo evaṁ na samanupassanto na ca kiñci loke upādiyati,\nanupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati,\n‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.\nEvaṁ vimuttacittaṁ kho, ānanda, bhikkhuṁ yo evaṁ vadeyya:\n‘hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.\n‘Na hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.\n‘Hoti ca na ca hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.\n‘Neva hoti na na hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ.\nTaṁ kissa hetu?\nYāvatā, ānanda, adhivacanaṁ yāvatā adhivacanapatho, yāvatā nirutti yāvatā niruttipatho, yāvatā paññatti yāvatā paññattipatho, yāvatā paññā yāvatā paññāvacaraṁ, yāvatā vaṭṭaṁ, yāvatā vaṭṭati, tadabhiññāvimutto bhikkhu, tadabhiññāvimuttaṁ bhikkhuṁ ‘na jānāti na passati itissa diṭṭhī’ti, tadakallaṁ.","en":"When a mendicant does not regard feeling as self; does not regard self as not experiencing feeling; and does not regard it thus: ‘my self feels, for my self is liable to feel’—\nnot regarding in this way, they don’t grasp at anything in the world.\nNot grasping, they’re not anxious. Not being anxious, they personally become extinguished.\nThey understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’\nIt wouldn’t be appropriate to say that a mendicant whose mind is freed like this holds the following views:\n‘A realized one still exists after death’;\n‘A realized one no longer exists after death’;\n‘A realized one both still exists and no longer exists after death’;\n‘A realized one neither still exists nor no longer exists after death’.\nWhy is that?\nA mendicant is freed by directly knowing this: how far labeling and the scope of labeling extend; how far definition and the scope of definition extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a mendicant freed by directly knowing this holds the view: ‘There is no such thing as knowing and seeing.’"}},{"id":"dn15:33","sourceIds":["dn15:33.0","dn15:33.1","dn15:33.2","dn15:33.3","dn15:33.4","dn15:33.5","dn15:33.6","dn15:33.7","dn15:33.8","dn15:33.9","dn15:33.10","dn15:33.11","dn15:33.12","dn15:33.13","dn15:33.14","dn15:33.15","dn15:33.16","dn15:33.17"],"kind":"text","text":{"pi":"5. Sattaviññāṇaṭṭhiti\nSatta kho, ānanda, viññāṇaṭṭhitiyo, dve āyatanāni.\nKatamā satta?\nSantānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.\nAyaṁ paṭhamā viññāṇaṭṭhiti.\nSantānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.\nAyaṁ dutiyā viññāṇaṭṭhiti.\nSantānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.\nAyaṁ tatiyā viññāṇaṭṭhiti.\nSantānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.\nAyaṁ catutthī viññāṇaṭṭhiti.\nSantānanda, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.\nAyaṁ pañcamī viññāṇaṭṭhiti.\nSantānanda, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.\nAyaṁ chaṭṭhī viññāṇaṭṭhiti.\nSantānanda, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.\nAyaṁ sattamī viññāṇaṭṭhiti.\nAsaññasattāyatanaṁ nevasaññānāsaññāyatanameva dutiyaṁ.","en":"5. Planes of Consciousness\nĀnanda, there are seven planes of consciousness and two dimensions.\nWhat seven?\nThere are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.\nThis is the first plane of consciousness.\nThere are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.\nThis is the second plane of consciousness.\nThere are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.\nThis is the third plane of consciousness.\nThere are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.\nThis is the fourth plane of consciousness.\nThere are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.\nThis is the fifth plane of consciousness.\nThere are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.\nThis is the sixth plane of consciousness.\nThere are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.\nThis is the seventh plane of consciousness.\nThen there is the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception."}},{"id":"dn15:34","sourceIds":["dn15:34.1","dn15:34.2","dn15:34.3","dn15:34.4","dn15:34.5","dn15:34.6","dn15:34.7","dn15:34.8","dn15:34.9","dn15:34.10"],"kind":"text","text":{"pi":"Tatrānanda, yāyaṁ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.\nYo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṁ pajānāti, tassā ca atthaṅgamaṁ pajānāti, tassā ca assādaṁ pajānāti, tassā ca ādīnavaṁ pajānāti, tassā ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti?\n“No hetaṁ, bhante” …pe…\n“tatrānanda, yamidaṁ asaññasattāyatanaṁ.\nYo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṁ pajānāti, tassa ca atthaṅgamaṁ pajānāti, tassa ca assādaṁ pajānāti, tassa ca ādīnavaṁ pajānāti, tassa ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti?\n“No hetaṁ, bhante”.\n“Tatrānanda, yamidaṁ nevasaññānāsaññāyatanaṁ.\nYo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṁ pajānāti, tassa ca atthaṅgamaṁ pajānāti, tassa ca assādaṁ pajānāti, tassa ca ādīnavaṁ pajānāti, tassa ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti?\n“No hetaṁ, bhante”.\n“Yato kho, ānanda, bhikkhu imāsañca sattannaṁ viññāṇaṭṭhitīnaṁ imesañca dvinnaṁ āyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimutto hoti, ayaṁ vuccatānanda, bhikkhu paññāvimutto.","en":"Now, regarding these seven planes of consciousness and two dimensions,\nis it appropriate for someone who understands them—and their origin, disappearance, gratification, drawback, and escape—to take pleasure in them?”\n“No, sir.”\n“When a mendicant, having truly understood the origin, disappearance, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they’re called a mendicant who is freed by wisdom."}},{"id":"dn15:35","sourceIds":["dn15:35.0","dn15:35.1","dn15:35.2","dn15:35.3","dn15:35.4","dn15:35.5","dn15:35.6","dn15:35.7","dn15:35.8","dn15:35.9","dn15:35.10","dn15:35.11","dn15:35.12","dn15:35.13","dn15:35.14","dn15:35.15","dn15:35.16","dn15:35.17","dn15:35.18","dn15:35.19"],"kind":"text","text":{"pi":"6. Aṭṭhavimokkha\nAṭṭha kho ime, ānanda, vimokkhā.\nKatame aṭṭha?\nRūpī rūpāni passati\nayaṁ paṭhamo vimokkho.\nAjjhattaṁ arūpasaññī bahiddhā rūpāni passati,\nayaṁ dutiyo vimokkho.\nSubhanteva adhimutto hoti,\nayaṁ tatiyo vimokkho.\nSabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,\nayaṁ catuttho vimokkho.\nSabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,\nayaṁ pañcamo vimokkho.\nSabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,\nayaṁ chaṭṭho vimokkho.\nSabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,\nayaṁ sattamo vimokkho.\nSabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,\nayaṁ aṭṭhamo vimokkho.\nIme kho, ānanda, aṭṭha vimokkhā.","en":"6. The Eight Liberations\nĀnanda, there are these eight liberations.\nWhat eight?\nHaving physical form, they see forms.\nThis is the first liberation.\nNot perceiving form internally, they see forms externally.\nThis is the second liberation.\nThey’re focused only on beauty.\nThis is the third liberation.\nGoing totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.\nThis is the fourth liberation.\nGoing totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.\nThis is the fifth liberation.\nGoing totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.\nThis is the sixth liberation.\nGoing totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.\nThis is the seventh liberation.\nGoing totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.\nThis is the eighth liberation.\nThese are the eight liberations."}},{"id":"dn15:36","sourceIds":["dn15:36.1","dn15:36.2","dn15:36.3","dn15:36.4","dn15:36.5","dn15:36.6"],"kind":"text","text":{"pi":"Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati, paṭilomampi samāpajjati, anulomapaṭilomampi samāpajjati, yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ samāpajjatipi vuṭṭhātipi.\nĀsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, ayaṁ vuccatānanda, bhikkhu ubhatobhāgavimutto.\nImāya ca, ānanda, ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī”ti.\nIdamavoca bhagavā.\nAttamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.\nMahānidānasuttaṁ niṭṭhitaṁ dutiyaṁ.","en":"When a mendicant enters into and withdraws from these eight liberations—in forward order, in reverse order, and in forward and reverse order—wherever they wish, whenever they wish, and for as long as they wish;\nand when they realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements, they’re called a mendicant who is freed both ways.\nAnd, Ānanda, there is no other freedom both ways that is better or finer than this.”\nThat is what the Buddha said.\nSatisfied, Venerable Ānanda approved what the Buddha said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/dn15/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}