-
Notifications
You must be signed in to change notification settings - Fork 0
/
Copy pathdn15.html
941 lines (546 loc) · 68 KB
/
dn15.html
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
273
274
275
276
277
278
279
280
281
282
283
284
285
286
287
288
289
290
291
292
293
294
295
296
297
298
299
300
301
302
303
304
305
306
307
308
309
310
311
312
313
314
315
316
317
318
319
320
321
322
323
324
325
326
327
328
329
330
331
332
333
334
335
336
337
338
339
340
341
342
343
344
345
346
347
348
349
350
351
352
353
354
355
356
357
358
359
360
361
362
363
364
365
366
367
368
369
370
371
372
373
374
375
376
377
378
379
380
381
382
383
384
385
386
387
388
389
390
391
392
393
394
395
396
397
398
399
400
401
402
403
404
405
406
407
408
409
410
411
412
413
414
415
416
417
418
419
420
421
422
423
424
425
426
427
428
429
430
431
432
433
434
435
436
437
438
439
440
441
442
443
444
445
446
447
448
449
450
451
452
453
454
455
456
457
458
459
460
461
462
463
464
465
466
467
468
469
470
471
472
473
474
475
476
477
478
479
480
481
482
483
484
485
486
487
488
489
490
491
492
493
494
495
496
497
498
499
500
501
502
503
504
505
506
507
508
509
510
511
512
513
514
515
516
517
518
519
520
521
522
523
524
525
526
527
528
529
530
531
532
533
534
535
536
537
538
539
540
541
542
543
544
545
546
547
548
549
550
551
552
553
554
555
556
557
558
559
560
561
562
563
564
565
566
567
568
569
570
571
572
573
574
575
576
577
578
579
580
581
582
583
584
585
586
587
588
589
590
591
592
593
594
595
596
597
598
599
600
601
602
603
604
605
606
607
608
609
610
611
612
613
614
615
616
617
618
619
620
621
622
623
624
625
626
627
628
629
630
631
632
633
634
635
636
637
638
639
640
641
642
643
644
645
646
647
648
649
650
651
652
653
654
655
656
657
658
659
660
661
662
663
664
665
666
667
668
669
670
671
672
673
674
675
676
677
678
679
680
681
682
683
684
685
686
687
688
689
690
691
692
693
694
695
696
697
698
699
700
701
702
703
704
705
706
707
708
709
710
711
712
713
714
715
716
717
718
719
720
721
722
723
724
725
726
727
728
729
730
731
732
733
734
735
736
737
738
739
740
741
742
743
744
745
746
747
748
749
750
751
752
753
754
755
756
757
758
759
760
761
762
763
764
765
766
767
768
769
770
771
772
773
774
775
776
777
778
779
780
781
782
783
784
785
786
787
788
789
790
791
792
793
794
795
796
797
798
799
800
801
802
803
804
805
806
807
808
809
810
811
812
813
814
815
816
817
818
819
820
821
822
823
824
825
826
827
828
829
830
831
832
833
834
835
836
837
838
839
840
841
842
843
844
845
846
847
848
849
850
851
852
853
854
855
856
857
858
859
860
861
862
863
864
865
866
867
868
869
870
871
872
873
874
875
876
877
878
879
880
881
882
883
884
885
886
887
888
889
890
891
892
893
894
895
896
897
898
899
900
901
902
903
904
905
906
907
908
909
910
911
912
913
914
915
916
917
918
919
920
921
922
923
924
925
926
927
928
929
930
931
932
933
934
935
936
937
938
939
940
941
<!DOCTYPE html>
<html lang="en">
<head>
<meta http-equiv="Content-Type" content="text/html; charset=UTF-8">
<link rel="icon" type="image/x-icon" href="../images/favicon.ico">
<title>Digha Nikaya 15</title>
<meta name="viewport" content="width=device-width, initial-scale=1.0">
<!-- Loading manifest -->
<link rel="manifest" href="../manifest.json">
<!-- Loading third party fonts -->
<link href="../fonts/font-awesome.min.css" rel="stylesheet" type="text/css">
<!-- Loading main and menu stylesheets -->
<link rel="stylesheet" href="../css/w3.css">
<link rel="stylesheet" href="../css/css.css">
<link rel="stylesheet" href="../css/menu.css">
<script src="../js/jquery-1.10.2.min.js"></script>
<script src="../js/controlpanel.js"></script>
<body>
<!-- <header>-->
<div class="w3-header w3-content w3-padding w3-left-align bwcontainer">
<button class="light-mode-button" aria-label="Toggle Light Mode" onclick="toggle_light_mode()">
<span></span>
<span></span>
</button>
<span class="box-lbl">Light\Dark</span>
<a href="../home/index.html" id="bwlogo"><img src="../images/headerlogo.png" alt="The Buddha's Words logo" class="w3-image"></a>
<div class="w3-bar bwcontainer">
<div id="searchlinks">
<a href="../home/engsearch.html"><span class="w3-bar-item"><i class="fa fa-search"></i> Search English</span></a>
<a href="../home/palisearch.html"><span class="w3-bar-item"><i class="fa fa-search"></i> Search Pali</span></a>
</div><!-- End Searchlinks div -->
<div class="help"><span><a href="../home/help.html"><img src="../images/help_icon.png" title="Help" alt="Help"></a></span></div>
</div>
</div>
<!-- Top menu -->
<div class="w3-main w3-white bwcontainer2">
<div class="w3-button w3-padding-8 w3-left w3-hide-large" onclick="w3_open()">☰</div>
<div id="navbar" class="w3-hide-small w3-hide-medium bwcontainer3">
<ul id="css3menu0">
<li class="topfirst" id="home"><a href="../home/index.html" class="w3-hide-small">Home</a></li>
<li class="topmenu" id="dn"><a href="../dn/dn.html" class="pressed w3-hide-small">Digha Nikaya</a></li>
<li class="topmenu" id="mn"><a href="../mn/mn.html" class="w3-hide-small">Majjhima Nikaya</a></li>
<li class="topmenu" id="sn"><a href="../sn/sn.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Samyutta Nikaya</a>
<ul>
<li><a href="../sn/sn01.html" class="w3-hide-small">Vol. 1 ‒ The Book with Verses</a></li>
<li><a href="../sn/sn02.html" class="w3-hide-small">Vol. 2 ‒ The Book of Causation</a></li>
<li><a href="../sn/sn03.html" class="w3-hide-small">Vol. 3 ‒ The Book of the Aggregates</a></li>
<li><a href="../sn/sn04.html" class="w3-hide-small">Vol. 4 ‒ The Book of the Six Sense Bases</a></li>
<li><a href="../sn/sn05.html" class="w3-hide-small">Vol. 5 ‒ The Great Book</a></li>
</ul>
<li class="topmenu" id="an"><a href="../an/an.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Anguttara Nikaya</a>
<ul>
<li><a href="../an/an1.html" class="w3-hide-small">The Ones</a></li>
<li><a href="../an/an2.html" class="w3-hide-small">The Twos</a></li>
<li><a href="../an/an3.html" class="w3-hide-small">The Threes</a></li>
<li><a href="../an/an4.html" class="w3-hide-small">The Fours</a></li>
<li><a href="../an/an5.html" class="w3-hide-small">The Fives</a></li>
<li><a href="../an/an6.html" class="w3-hide-small">The Sixes</a></li>
<li><a href="../an/an7.html" class="w3-hide-small">The Sevens</a></li>
<li><a href="../an/an8.html" class="w3-hide-small">The Eights</a></li>
<li><a href="../an/an9.html" class="w3-hide-small">The Nines</a></li>
<li><a href="../an/an10.html" class="w3-hide-small">The Tens</a></li>
<li><a href="../an/an11.html" class="w3-hide-small">The Elevens</a></li>
</ul>
</li>
<li class="topmenu" id="kn"><a href="../kn/kn.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Khuddaka Nikaya</a>
<ul>
<li><a href="../kp/kp.html" class="w3-hide-small">The Khuddakapatha</a></li>
<li><a href="../dhp/dhp.html" class="w3-hide-small">The Dhammapada</a></li>
<li><a href="../snp/snp.html" class="w3-hide-small">Sutta Nipata</a></li>
<li><a href="../ud/ud.html" class="w3-hide-small">Udana</a></li>
<li><a href="../it/it.html" class="w3-hide-small">Itivuttaka</a></li>
<li><a href="../tha/tha.html" class="w3-hide-small">The Theragatha</a></li>
<li><a href="../thi/thi.html" class="w3-hide-small">The Therigatha</a></li>
</ul>
</li>
<li class="toplast" id="vi"><a href="../vi/vi.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Vinaya Pitaka</a>
<ul>
<li><a href="../vi/kd.html" class="w3-hide-small">Khandhaka</a></li>
<li><a href="../vi/bu-vb.html" class="w3-hide-small">Bhikkhu Vibhanga</a></li>
<li><a href="../vi/bu-pt.html" class="w3-hide-small">Bhikkhu Pātimokkha</a></li>
<li><a href="../vi/bi-pt.html" class="w3-hide-small">Bhikkhunī Patimokkha</a></li>
<li><a href="../vi/bi-vb.html" class="w3-hide-small">Bhikkhuni Vibhanga</a></li>
<li><a href="../bmc/bmc.html" class="w3-hide-small">Buddhist Monastic Code</a></li>
</ul>
</li>
</ul>
</div>
</div> <!--navbar-->
<!-- Sidebar (hidden by default) -->
<nav class="w3-sidebar w3-bar-block w3-card w3-border w3-top w3-animate-left w3-hide-large" id="mySidebar">
<a href="javascript:void(0)" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-times fa-2x red-color"></i> Close</a><!-- Hides the sidebar when clicked -->
<div class="w3-bar-block w3-white">
<a href="../home/index.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-home fa-lg"></i> Home</a>
<a href="../dn/dn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Digha Nikaya</a>
<a href="../mn/mn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Majjhima Nikaya</a>
<a href="../sn/sn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Samyutta Nikaya</a>
<a href="../an/an.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Anguttara Nikaya</a>
<a href="../kn/kn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Khuddaka Nikaya</a>
<a href="../vi/vi.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Vinaya Pitaka</a>
</div>
</nav>
<!-- !PAGE CONTENT! -->
<div class="w3-main w3-content w3-padding w3-left-align bwcontainer4">
<div id="content">
<h2>Sutta Pitaka</h2>
<h3>Digha Nikaya – The Long Discourses</h3>
<h4>DN15: Mahānidāna Sutta – The Great Discourse on Causation</h4>
<div id="metaarea">
<ul class="translator">
<li>© Translated from the Pali by Bhante Sujato.<br><a href="../home/copyright.html#sc">(More copyright information)</a>
</ul>
</div>
<section class="raw_sutta">
<div lang="en">
<h2>1. Dependent Origination </h2>
<p id="p1">So I have heard. "><span class="parno">1</span>So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.</p>
<p>Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “It’s incredible, sir, it’s amazing, in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”</p>
<p>“Don’t say that, Ānanda, don’t say that! This dependent origination is deep and appears deep. It 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.</p>
<hr>
<p id="p2"><span class="parno">2</span>When asked, ‘Is there a specific condition for old age and death?’ you should answer, ‘There is.’ If they say, ‘What is a condition for old age and death?’ you should answer, ‘Rebirth is a condition for old age and death.’</p>
<p id="p3"><span class="parno">3</span>When asked, ‘Is there a specific condition for rebirth?’ you should answer, ‘There is.’ If they say, ‘What is a condition for rebirth?’ you should answer, ‘Continued existence is a condition for rebirth.’</p>
<p id="p4"><span class="parno">4</span>When asked, ‘Is there a specific condition for continued existence?’ you should answer, ‘There is.’ If they say, ‘What is a condition for continued existence?’ you should answer, ‘Grasping is a condition for continued existence.’</p>
<p id="p5"><span class="parno">5</span>When asked, ‘Is there a specific condition for grasping?’ you should answer, ‘There is.’ If they say, ‘What is a condition for grasping?’ you should answer, ‘Craving is a condition for grasping.’</p>
<p id="p6"><span class="parno">6</span>When asked, ‘Is there a specific condition for craving?’ you should answer, ‘There is.’ If they say, ‘What is a condition for craving?’ you should answer, ‘Feeling is a condition for craving.’</p>
<p id="p7"><span class="parno">7</span>When asked, ‘Is there a specific condition for feeling?’ you should answer, ‘There is.’ If they say, ‘What is a condition for feeling?’ you should answer, ‘Contact is a condition for feeling.’</p>
<p id="p8"><span class="parno">8</span>When asked, ‘Is there a specific condition for contact?’ you should answer, ‘There is.’ If they say, ‘What is a condition for contact?’ you should answer, ‘Name and form are conditions for contact.’</p>
<p id="p9"><span class="parno">9</span>When asked, ‘Is there a specific condition for name and form?’ you should answer, ‘There is.’ If they say, ‘What is a condition for name and form?’ you should answer, ‘Consciousness is a condition for name and form.’</p>
<p id="p10"><span class="parno">10</span>When asked, ‘Is there a specific condition for consciousness?’ you should answer, ‘There is.’ If they say, ‘What is a condition for consciousness?’ you should answer, ‘Name and form are conditions for consciousness.’</p>
<p id="p11"><span class="parno">11</span>So: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued 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. That is how this entire mass of suffering originates.</p>
<hr>
<p id="p12"><span class="parno">12</span>‘Rebirth is a condition for old age and death’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no rebirth for anyone anywhere. That is, there were no rebirth of sentient beings into their various realms — of gods, fairies, 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?”</p>
<p>“No, sir.”</p>
<hr>
<p>“That’s why this is the cause, source, origin, and condition of old age and death, namely rebirth.</p>
<hr>
<p id="p13"><span class="parno">13</span>‘Continued existence is a condition for rebirth’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no continued existence for anyone anywhere. That 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?”</p>
<p>“No, sir.”</p>
<hr>
<p>“That’s why this is the cause, source, origin, and condition of rebirth, namely continued existence.</p>
<hr>
<p id="p14"><span class="parno">14</span>‘Grasping is a condition for continued existence’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no grasping for anyone anywhere. That 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?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of continued existence, namely grasping.</p>
<hr>
<p id="p15"><span class="parno">15</span>‘Craving is a condition for grasping’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no craving for anyone anywhere. That is, craving for sights, sounds, smells, tastes, touches, and thoughts. When there’s no craving at all, with the cessation of craving, would grasping still be found?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of grasping, namely craving.</p>
<hr>
<p id="p16"><span class="parno">16</span>‘Feeling is a condition for craving’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no feeling for anyone anywhere. That 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?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of craving, namely feeling.</p>
<hr>
<p id="p17"><span class="parno">17</span>So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of possessiveness. Possessiveness is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies.</p>
<p id="p18"><span class="parno">18</span>‘Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies’ — that’s what I said. And this is a way to understand how this is so. Suppose 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?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition for the origination of those many bad, unskillful things, namely safeguarding.</p>
<hr>
<p id="p19"><span class="parno">19</span>‘Stinginess is a cause of safeguarding’ — that’s what I said. And this is a way to understand how this is so. Suppose 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?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of safeguarding, namely stinginess.</p>
<hr>
<p id="p20"><span class="parno">20</span>‘Possessiveness is a cause of stinginess’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no possessiveness for anyone anywhere. When there’s no possessiveness at all, with the cessation of possessiveness, would stinginess still be found?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of stinginess, namely possessiveness.</p>
<hr>
<p id="p21"><span class="parno">21</span>‘Attachment is a cause of possessiveness’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no attachment for anyone anywhere. When there’s no attachment at all, with the cessation of attachment, would possessiveness still be found?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of possessiveness, namely attachment.</p>
<hr>
<p id="p22"><span class="parno">22</span>‘Desire and lust is a cause of attachment’ — that’s what I said. And this is a way to understand how this is so. Suppose 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?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of attachment, namely desire and lust.</p>
<hr>
<p id="p23"><span class="parno">23</span>‘Assessing is a cause of desire and lust’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no assessing for anyone anywhere. When there’s no assessing at all, with the cessation of assessing, would desire and lust still be found?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of desire and lust, namely assessing.</p>
<hr>
<p id="p24"><span class="parno">24</span>‘Gaining material possessions is a cause of assessing’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no gaining of material possessions for anyone anywhere. When there’s no gaining of material possessions at all, with the cessation of gaining material possessions, would assessing still be found?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of assessing, namely the gaining of material possessions.</p>
<hr>
<p id="p25"><span class="parno">25</span>‘Seeking is a cause of gaining material possessions’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no seeking for anyone anywhere. When there’s no seeking at all, with the cessation of seeking, would the gaining of material possessions still be found?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of gaining material possessions, namely seeking.</p>
<hr>
<p id="p26"><span class="parno">26</span>‘Craving is a cause of seeking’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no craving for anyone anywhere. That is, craving for sensual pleasures, craving for continued existence, and craving to end existence. When there’s no craving at all, with the cessation of craving, would seeking still be found?”</p>
<p>“No, sir.”</p>
<hr>
<p>“That’s why this is the cause, source, origin, and condition of seeking, namely craving. And so, Ānanda, these two things are united by the two aspects of feeling.</p>
<hr>
<p id="p27"><span class="parno">27</span>‘Contact is a condition for feeling’ — that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no contact for anyone anywhere. That 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?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of feeling, namely contact.</p>
<hr>
<p id="p28"><span class="parno">28</span>‘Name and form are conditions for contact’ — that’s what I said. And this is a way to understand how this is so. Suppose there were none of the features, attributes, signs, and details by which the category of mental phenomena is found. Would linguistic contact still be found in the category of physical phenomena?”</p>
<p>“No, sir.”</p>
<p>“Suppose there were none of the features, attributes, signs, and details by which the category of physical phenomena is found. Would impingement contact still be found in the category of mental phenomena?”</p>
<p>“No, sir.”</p>
<hr>
<p>“Suppose there were none of the features, attributes, signs, and details by which the categories of mental or physical phenomena are found. Would either linguistic contact or impingement contact still be found?”</p>
<p>“No, sir.”</p>
<p>“Suppose there were none of the features, attributes, signs, and details by which name and form are found. Would contact still be found?”</p>
<p>“No, sir.”</p>
<hr>
<p>“That’s why this is the cause, source, origin, and condition of contact, namely name and form.</p>
<hr>
<p id="p29"><span class="parno">29</span>‘Consciousness is a condition for name and form’ — that’s what I said. And this is a way to understand how this is so. </p>
<p>If consciousness were not conceived in the mother’s womb, would name and form coagulate there?”</p>
<hr>
<p>“No, sir.”</p>
<p>“If consciousness, after being conceived in the mother’s womb, were to be miscarried, would name and form be born into this state of existence?”</p>
<hr>
<p>“No, sir.”</p>
<hr>
<p>“If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?”</p>
<hr>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of name and form, namely consciousness.</p>
<hr>
<p id="p30"><span class="parno">30</span>‘Name and form are conditions for consciousness’ — that’s what I said. And this is a way to understand how this is so. If consciousness were not to become 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?”</p>
<p>“No, sir.”</p>
<p>“That’s why this is the cause, source, origin, and condition of consciousness, namely name and form. </p>
<p>This is the extent to which one may be reborn, grow old, die, pass away, or reappear. This is how far the scope of language, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths continues so that this state of existence is to be found; namely, name and form together with consciousness.</p>
<h2>2. Describing the Self </h2>
<p id="p31"><span class="parno">31</span>How do those who describe the self describe it? They describe it as physical and limited: ‘My self is physical and limited.’ Or they describe it as physical and infinite: ‘My self is physical and infinite.’ Or they describe it as formless and limited: ‘My self is formless and limited.’ Or they describe it as formless and infinite: ‘My self is formless and infinite.’</p>
<hr>
<p id="p32"><span class="parno">32</span>Now, take those who describe the self as physical and limited. They describe the self as physical and limited in the present; or in some future life; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’ This being so, it’s appropriate to say that a view of self as physical and limited underlies them.</p>
<hr>
<p id="p33-35"><span class="parno">33-35</span>Now, take those who describe the self as physical and infinite … formless and limited … formless and infinite. They describe the self as formless and infinite in the present; or in some future life; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’ This being so, it’s appropriate to say that a view of self as formless and infinite underlies them. That’s how those who describe the self describe it.</p>
<h2>3. Not Describing the Self </h2>
<p id="p36"><span class="parno">36</span>How do those who don’t describe the self not describe it? They don’t describe it as physical and limited … physical and infinite … formless and limited … formless and infinite: ‘My self is formless and infinite.’</p>
<hr>
<p id="p37-40"><span class="parno">37-40</span>Now, take those who don’t describe the self as physical and limited … physical and infinite … formless and limited … formless and infinite. They don’t describe the self as formless and infinite in the present; or in some future life; 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.’ This being so, it’s appropriate to say that a view of self as formless and infinite doesn’t underlie them. That’s how those who don’t describe the self don’t describe it.</p>
<h2>4. Regarding a Self </h2>
<p id="p41"><span class="parno">41</span>How do those who regard the self regard it? They regard feeling as self: ‘Feeling is my self.’ Or they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’ Or 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.’</p>
<p id="p42"><span class="parno">42</span>Now, as to those who say: ‘Feeling is my self.’ You should say this to them: ‘Reverend, there are three feelings: pleasant, painful, and neutral. Which one of these do you regard as self?’ </p>
<p>Ānanda, at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling; you only feel a pleasant feeling. At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling; you only feel a painful feeling. At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling; you only feel a neutral feeling.</p>
<hr>
<p id="p43"><span class="parno">43</span>Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. When feeling a pleasant feeling they think: ‘This is my self.’ When their pleasant feeling ceases they think: ‘My self has disappeared.’ When feeling a painful feeling they think: ‘This is my self.’ When their painful feeling ceases they think: ‘My self has disappeared.’ When feeling a neutral feeling they think: ‘This is my self.’ When their neutral feeling ceases they think: ‘My self has disappeared.’ So those who say ‘feeling is my self’ regard as self that which is evidently impermanent, a mixture of pleasure and pain, and liable to rise and fall. That’s why it’s not acceptable to regard feeling as self.</p>
<hr>
<p id="p44"><span class="parno">44</span>Now, as to those who say: ‘Feeling is definitely not my self. My self does not experience feeling.’ You should say this to them, ‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”</p>
<p>“No, sir.”</p>
<hr>
<p>“That’s why it’s not acceptable to regard self as that which does not experience feeling.</p>
<hr>
<p id="p45"><span class="parno">45</span>Now, as to those who say: ‘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.’ You should say this to them, ‘Suppose feelings were to totally and utterly cease without anything left over. When there’s no feeling at all, with the cessation of feeling, would the thought “I am this” occur there?’”</p>
<hr>
<p>“No, sir.”</p>
<hr>
<p>“That’s why it’s not acceptable to regard self as that which is liable to feel.</p>
<hr>
<p id="p46"><span class="parno">46</span>Not regarding anything in this way, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’</p>
<p>It wouldn’t be appropriate to say that a mendicant whose mind is freed like this holds the following views: ‘A Realized One exists after death’; ‘A Realized One doesn’t exist after death’; ‘A Realized One both exists and doesn’t exist after death’; ‘A Realized One neither exists nor doesn’t exist after death’.</p>
<p>Why is that? A mendicant is freed by directly knowing this: how far language and the scope of language extend; how far terminology and the scope of terminology 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.’</p>
<h2>5. Planes of Consciousness </h2>
<p id="p47"><span class="parno">47</span>Ānanda, there are seven planes of consciousness and two dimensions. What seven?</p>
<p>There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness.</p>
<p>There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. This is the second plane of consciousness.</p>
<p>There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness.</p>
<p>There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth plane of consciousness.</p>
<hr>
<p id="p48"><span class="parno">48</span>There are sentient beings that have gone totally beyond perceptions of form. With the ending 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. This is the fifth plane of consciousness.</p>
<p>There 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. This is the sixth plane of consciousness.</p>
<p>There 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. This is the seventh plane of consciousness.</p>
<p>Then there’s the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception.</p>
<hr>
<p>Now, regarding these seven planes of consciousness and two dimensions, is it appropriate for someone who understands them — and their origin, ending, gratification, drawback, and escape — to take pleasure in them?”<br>
<br>“No, sir.”<br>
<br>“When a mendicant, having truly understood the origin, ending, 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.</p>
<h2>6. The Eight Liberations </h2>
<p id="p49"><span class="parno">49</span>Ānanda, there are these eight liberations. What eight?</p>
<p>Having physical form, they see visions. This is the first liberation.</p>
<p>Not perceiving form internally, they see visions externally. This is the second liberation.</p>
<p>They’re focused only on beauty. This is the third liberation.</p>
<p>Going totally beyond perceptions of form, with the ending 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. This is the fourth liberation.</p>
<p>Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation.</p>
<p>Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation.</p>
<p>Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation.</p>
<p>Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation.</p>
<p>These are the eight liberations.</p>
<hr>
<p id="p50"><span class="parno">50</span>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; and when they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, they’re called a mendicant who is freed both ways. And, Ānanda, there is no other freedom both ways that is better or finer than this.”</p>
<hr>
<p id="p51"><span class="parno">51</span>That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha said.</p>
</div>
<div lang="pi">
<h3>1. Paṭiccasamuppāda</h3>
<p><span class="parno">1</span>Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kurūsu viharati <span class="var" title="kammāsadammaṁ nāma (bj, s1–3, km) | kammāssadhammaṁ nāma (pts1)" id="note71">kammāsadhammaṁ nāma</span> kurūnaṁ nigamo. </p>
<p>Atha kho āyasmā ānando yena bhagavā tenupasankami, upasankamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī"ti. </p>
<p>"Mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca. Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā <span class="var" title="guḷāguṇḍikajātā (bj) | guṇagaṇṭhikajātā (s1–3, km) | gulāguṇṭhikajātā (pts1)" id="note72">kulagaṇṭhikajātā</span> muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.</p>
<hr>
<p><span class="parno">2</span>'Atthi idappaccayā jarāmaraṇan'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. 'Kiṁpaccayā jarāmaraṇan'ti iti ce vadeyya, 'jātipaccayā jarāmaraṇan'ti iccassa vacanīyaṁ.</p>
<p><span class="parno">3</span>'Atthi idappaccayā jātī'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
'Kiṁpaccayā jātī'ti iti ce vadeyya, 'bhavapaccayā jātī'ti iccassa vacanīyaṁ.</p>
<p><span class="parno">4</span>'Atthi idappaccayā bhavo'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
'Kiṁpaccayā bhavo'ti iti ce vadeyya, 'upādānapaccayā bhavo'ti iccassa vacanīyaṁ.</p>
<p><span class="parno">5</span>'Atthi idappaccayā upādānan'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
'Kiṁpaccayā upādānan'ti iti ce vadeyya, 'taṇhāpaccayā upādānan'ti iccassa vacanīyaṁ.</p>
<p><span class="parno">6</span>'Atthi idappaccayā taṇhā'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
'Kiṁpaccayā taṇhā'ti iti ce vadeyya, 'vedanāpaccayā taṇhā'ti iccassa vacanīyaṁ.</p>
<p><span class="parno">7</span>'Atthi idappaccayā vedanā'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
'Kiṁpaccayā vedanā'ti iti ce vadeyya, 'phassapaccayā vedanā'ti iccassa vacanīyaṁ.</p>
<p><span class="parno">8</span>'Atthi idappaccayā phasso'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
'Kiṁpaccayā phasso'ti iti ce vadeyya, 'nāmarūpapaccayā phasso'ti iccassa vacanīyaṁ.</p>
<p><span class="parno">9</span>'Atthi idappaccayā nāmarūpan'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. 'Kiṁpaccayā nāmarūpan'ti iti ce vadeyya, 'viññāṇapaccayā nāmarūpan'ti iccassa vacanīyaṁ.</p>
<p><span class="parno">10</span>'Atthi idappaccayā viññāṇan'ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
'Kiṁpaccayā viññāṇan'ti iti ce vadeyya, 'nāmarūpapaccayā viññāṇan'ti iccassa vacanīyaṁ.</p>
<p><span class="parno">11</span>Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ soka­parideva­dukkha­domanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.</p>
<p><span class="add"><strong>Jarāmaraṇa</strong></span></p>
<hr>
<p><span class="parno">12</span>"Jātipaccayā jarāmaraṇan'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā jātipaccayā jarāmaraṇaṁ. Jāti ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ — devānaṁ vā devattāya, gandhabbānaṁ vā gandhabbattāya, yakkhānaṁ vā yakkhattāya, bhūtānaṁ vā bhūtattāya, manussānaṁ vā manussattāya, catuppadānaṁ vā catuppadattāya, pakkhīnaṁ vā pakkhittāya, <span class="var" title="siriṁsapānaṁ vā siriṁsapattāya (bj, km, pts1) | siriṁsapānaṁ siriṁsapattāya (s1–3)" id="note73">sarīsapānaṁ vā sarīsapattāya</span>, tesaṁ tesañca hi, ānanda, sattānaṁ tadattāya jāti nābhavissa. Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<hr>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jarāmaraṇassa, yadidaṁ jāti.</p>
<p><span class="add"><strong>Jātī</strong></span></p>
<hr>
<p><span class="parno">13</span>'Bhavapaccayā jātī'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā bhavapaccayā jāti. Bhavo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ — kāmabhavo vā rūpabhavo vā arūpabhavo vā, sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<hr>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jātiyā, yadidaṁ bhavo.</p>
<p><span class="add"><strong>Bhava</strong></span></p>
<hr>
<p><span class="parno">14</span>'Upādānapaccayā bhavo'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā upādānapaccayā bhavo. Upādānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ — kāmupādānaṁ vā diṭṭhupādānaṁ vā sīlabbatupādānaṁ vā attavādupādānaṁ vā, sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo bhavassa, yadidaṁ upādānaṁ.</p>
<p><span class="add"><strong>Upādāna</strong></span></p>
<hr>
<p><span class="parno">15</span>'Taṇhāpaccayā upādānan'ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ. Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ — rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo upādānassa, yadidaṁ taṇhā.</p>
<p><span class="add"><strong>Taṇhā</strong></span></p>
<hr>
<p><span class="parno">16</span>'Vedanāpaccayā taṇhā'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vedanāpaccayā taṇhā. Vedanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ — cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā, sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo taṇhāya, yadidaṁ vedanā.</p>
<p><span class="add"><strong>Paṭicca Taṇhā</strong></span></p>
<hr>
<p><span class="parno">17</span>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. Ārakkhādhikaraṇaṁ daṇḍādāna­satthādāna­kalahavigga­havivādatu­vaṁtuvaṁpesuñña­musāvādā aneke pāpakā akusalā dhammā sambhavanti.</p>
<p><span class="parno">18</span>'<span class="var" title="ārakkhaṁ paṭicca ārakkhādhikaraṇaṁ (s1–3, km)" id="note75">Ārakkhādhikaraṇaṁ</span> daṇḍādāna­satthādāna­kalahavigga­havivādatu­vaṁtuvaṁpesuñña­musāvādā aneke pāpakā akusalā dhammā sambhavantī'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ārakkhādhikaraṇaṁ daṇḍādāna­satthādāna­kalahavigga­havivādatu­vaṁtuvaṁpesuñña­musāvādā aneke pāpakā akusalā dhammā sambhavanti. Ārakkho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādāna­satthādāna­kalahavigga­havivādatu­vaṁtuvaṁpesuñña­musāvādā aneke pāpakā akusalā dhammā sambhaveyyun"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo daṇḍādāna­satthādāna­kalahavigga­havivādatu­vaṁtuvaṁpesuñña­musāvādānaṁ anekesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ sambhavāya yadidaṁ ārakkho.</p>
<hr>
<p><span class="parno">19</span>'Macchariyaṁ paṭicca ārakkho'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā macchariyaṁ paṭicca ārakkho. Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ārakkhassa, yadidaṁ macchariyaṁ.</p>
<hr>
<p><span class="parno">20</span>'Pariggahaṁ paṭicca macchariyan'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariggahaṁ paṭicca macchariyaṁ. Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariggahe asati pari­ggahanirodhā api nu kho macchariyaṁ paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo macchariyassa, yadidaṁ pariggaho.</p>
<hr>
<p><span class="parno">21</span>'Ajjhosānaṁ paṭicca pariggaho'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ajjhosānaṁ paṭicca pariggaho. Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ajjhosāne asati ajjhosāna­nirodhā api nu kho pariggaho paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariggahassa — yadidaṁ ajjhosānaṁ.</p>
<hr>
<p><span class="parno">22</span>'Chandarāgaṁ paṭicca ajjhosānan'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā chandarāgaṁ paṭicca ajjhosānaṁ. Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṁ paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ajjhosānassa, yadidaṁ chandarāgo.</p>
<hr>
<p><span class="parno">23</span>'Vinicchayaṁ paṭicca chandarāgo'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vinicchayaṁ paṭicca chandarāgo. Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo chandarāgassa, yadidaṁ vinicchayo.</p>
<hr>
<p><span class="parno">24</span>'Lābhaṁ paṭicca vinicchayo'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā lābhaṁ paṭicca vinicchayo. Lābho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vinicchayassa, yadidaṁ lābho.</p>
<hr>
<p><span class="parno">25</span>'Pariyesanaṁ paṭicca lābho'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariyesanaṁ paṭicca lābho. Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariyesanāya asati pari­yesanānirodhā api nu kho lābho paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo lābhassa, yadidaṁ pariyesanā.</p>
<hr>
<p><span class="parno">26</span>'Taṇhaṁ paṭicca pariyesanā'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhaṁ paṭicca pariyesanā. Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ — kāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<hr>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariyesanāya, yadidaṁ taṇhā. Iti kho, ānanda, ime dve <span class="var" title="ime dhammā (mr)" id="note76">dhammā</span> dvayena vedanāya ekasamosaraṇā bhavanti.</p>
<p><span class="add"><strong>Vedanā</strong></span></p>
<hr>
<p><span class="parno">27</span>'Phassapaccayā vedanā'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā phassapaccayā vedanā. Phasso ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ — cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vedanāya, yadidaṁ phasso.</p>
<p><span class="add"><strong>Phassa</strong></span></p>
<hr>
<p><span class="parno">28</span>'Nāmarūpapaccayā phasso'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā phasso. Yehi, ānanda, ākārehi yehi lingehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu lingesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhi­vacana­samphasso paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Yehi, ānanda, ākārehi yehi lingehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti, tesu ākāresu … pe … tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"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?</p>
<p>"No hetaṁ, bhante".</p>
<hr>
<p>"Yehi, ānanda, ākārehi … pe … yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu … pe … tesu uddesesu asati api nu kho phasso paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<hr>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo phassassa, yadidaṁ nāmarūpaṁ.</p>
<p><span class="add"><strong>Nāmarūpa</strong></span></p>
<hr>
<hr>
<p><span class="parno">29</span>'Viññāṇapaccayā nāmarūpan'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā viññāṇapaccayā nāmarūpaṁ.</p>
<p>Viññāṇañca hi, ānanda, mātukucchismiṁ na okkamissatha, api nu kho nāmarūpaṁ mātukucchismiṁ samuccissathā"ti?</p>
<hr>
<p>"No hetaṁ, bhante".</p>
<p>"Viññāṇañca hi, ānanda, mātukucchismiṁ okkamitvā vokkamissatha, api nu kho nāmarūpaṁ itthattāya abhi­nibbattissathā"ti?</p>
<hr>
<p>"No hetaṁ, bhante".</p>
<hr>
<p>"Viññāṇañca hi, ānanda, dāhārasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjissathā"ti?</p>
<hr>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo nāmarūpassa — yadidaṁ viññāṇaṁ.</p>
<p><span class="add"><strong>Viññāṇa</strong></span></p>
<hr>
<p><span class="parno">30</span>'Nāmarūpapaccayā viññāṇan'ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā viññāṇaṁ. Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṁ na labhissatha, api nu kho āyatiṁ <span class="var" title="jātijarāmaraṇadukkhasamudayasambhavo (s1–3, km, pts1)" id="note77">jātijarāmaraṇaṁ dukkhasamudayasambhavo</span> paññāyethā"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo viññāṇassa yadidaṁ nāmarūpaṁ.</p>
<p>Ettāvatā kho, ānanda, jāyetha vā <span class="var" title="jiyyetha (mr)" id="note78">jīyetha</span> vā <span class="var" title="miyyetha (mr)" id="note79">mīyetha</span> vā cavetha vā upapajjetha vā. Ettāvatā adhi­vacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamañña­paccayatā pavattati.</p>
<h3>2. Attapaññatti</h3>
<p><span class="parno">31</span>Kittāvatā ca, ānanda, attānaṁ paññapento paññapeti? Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti: 'rūpī me paritto attā'ti. Rūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti: 'rūpī me ananto attā'ti. Arūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti: 'arūpī me paritto attā'ti. Arūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti: 'arūpī me ananto attā'ti.</p>
<hr>
<p><span class="parno">32</span>Tatrānanda, yo so rūpiṁ parittaṁ attānaṁ paññapento paññapeti. Etarahi 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. Evaṁ santaṁ kho, ānanda, <span class="var" title="rūpī (mr)" id="note80">rūpiṁ</span> pari­ttattānudiṭṭhi anusetīti iccālaṁ vacanāya.</p>
<hr>
<p><span class="parno">33</span>Tatrānanda, yo so rūpiṁ anantaṁ attānaṁ paññapento paññapeti. Etarahi 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. Evaṁ santaṁ kho, ānanda, <span class="var" title="rūpī (mr)" id="note81">rūpiṁ</span> anantattā­nudiṭṭhi anusetīti iccālaṁ vacanāya.</p>
<p><span class="parno">34</span>Tatrānanda, yo so arūpiṁ parittaṁ attānaṁ paññapento paññapeti. Etarahi 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. Evaṁ santaṁ kho, ānanda, <span class="var" title="arūpī (mr)" id="note82">arūpiṁ</span> pari­ttattānudiṭṭhi anusetīti iccālaṁ vacanāya.</p>
<p><span class="parno">35</span>Tatrānanda, yo so arūpiṁ anantaṁ attānaṁ paññapento paññapeti. Etarahi 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. Evaṁ santaṁ kho, ānanda, <span class="var" title="arūpī (mr)" id="note83">arūpiṁ</span> anantattā­nudiṭṭhi anusetīti iccālaṁ vacanāya.</p>
<p>Ettāvatā kho, ānanda, attānaṁ paññapento paññapeti.</p>
<h3>3. Naattapaññatti</h3>
<p><span class="parno">36</span>Kittāvatā ca, ānanda, attānaṁ na paññapento na paññapeti? Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti: 'rūpī me paritto attā'ti. Rūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti: 'rūpī me ananto attā'ti. Arūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti: 'arūpī me paritto attā'ti. Arūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti: 'arūpī me ananto attā'ti.</p>
<hr>
<p><span class="parno">37</span>Tatrānanda, yo so rūpiṁ parittaṁ attānaṁ na paññapento na paññapeti. Etarahi 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. Evaṁ santaṁ kho, ānanda, rūpiṁ pari­ttattānudiṭṭhi nānusetīti iccālaṁ vacanāya.</p>
<p><span class="parno">38</span>Tatrānanda, yo so rūpiṁ anantaṁ attānaṁ na paññapento na paññapeti. Etarahi 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. Evaṁ santaṁ kho, ānanda, rūpiṁ anantattā­nudiṭṭhi nānusetīti iccālaṁ vacanāya.</p>
<p><span class="parno">39</span>Tatrānanda, yo so arūpiṁ parittaṁ attānaṁ na paññapento na paññapeti. Etarahi 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. Evaṁ santaṁ kho, ānanda, arūpiṁ pari­ttattānudiṭṭhi nānusetīti iccālaṁ vacanāya.</p>
<p><span class="parno">40</span>Tatrānanda, yo so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti. Etarahi 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. Evaṁ santaṁ kho, ānanda, arūpiṁ anantattā­nudiṭṭhi nānusetīti iccālaṁ vacanāya.</p>
<p>Ettāvatā kho, ānanda, attānaṁ na paññapento na paññapeti.</p>
<h3>4. Attasamanupassanā</h3>
<p><span class="parno">41</span>Kittāvatā ca, ānanda, attānaṁ samanupassamāno samanupassati? Vedanaṁ vā hi, ānanda, attānaṁ samanupassamāno samanupassati: 'vedanā me attā'ti. 'Na heva kho me vedanā attā, appaṭisaṁvedano me attā'ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati. '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.</p>
<p><span class="parno">42</span>Tatrānanda, yo so evamāha: 'vedanā me attā'ti, so evamassa vacanīyo: 'tisso kho imā, āvuso, vedanā — sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Imāsaṁ kho tvaṁ tissannaṁ vedanānaṁ katamaṁ attato samanupassasī'ti?</p>
<p>Yasmiṁ, ānanda, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhama­sukhaṁ vedanaṁ vedeti; sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Yasmiṁ, ānanda, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhama­sukhaṁ vedanaṁ vedeti; dukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Yasmiṁ, ānanda, samaye adukkhama­sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti; adukkhama­sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti.</p>
<hr>
<p><span class="parno">43</span>Sukhāpi kho, ānanda, vedanā aniccā sankhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Dukkhāpi kho, ānanda, vedanā aniccā sankhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Adukkhama­sukhāpi kho, ānanda, vedanā aniccā sankhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.</p>
<p>Tassa sukhaṁ vedanaṁ vediyamānassa 'eso me attā'ti hoti. Tassāyeva sukhāya vedanāya nirodhā '<span class="var" title="vyaggo (bj) | vyāgā (pts1) | byaggā (mr)" id="note84">byagā</span> me attā'ti hoti. Dukkhaṁ vedanaṁ vediyamānassa 'eso me attā'ti hoti. Tassāyeva dukkhāya vedanāya nirodhā 'byagā me attā'ti hoti. Adukkhama­sukhaṁ vedanaṁ vediyamānassa 'eso me attā'ti hoti. Tassāyeva adukkhama­sukhāya vedanāya nirodhā 'byagā me attā'ti hoti.</p>
<p>Iti so diṭṭheva dhamme anicca­sukhadukkha­vokiṇṇaṁ uppādavayadhammaṁ attānaṁ samanupassamāno samanupassati, yo so evamāha: 'vedanā me attā'ti. Tasmātihānanda, etena petaṁ nakkhamati: 'vedanā me attā'ti samanupassituṁ.</p>
<hr>
<p><span class="parno">44</span>Tatrānanda, yo so evamāha: 'na heva kho me vedanā attā, appaṭisaṁvedano me attā'ti, so evamassa vacanīyo: 'yattha panāvuso, sabbaso vedayitaṁ natthi api nu kho, tattha "ayamahamasmī"ti siyā'"ti?</p>
<p>"No hetaṁ, bhante".</p>
<hr>
<p>"Tasmātihānanda, etena petaṁ nakkhamati: 'na heva kho me vedanā attā, appaṭisaṁvedano me attā'ti samanupassituṁ.</p>
<hr>
<p><span class="parno">45</span>Tatrānanda, yo so evamāha: 'na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā'ti. So evamassa vacanīyo – vedanā ca hi, āvuso, sabbena sabbaṁ sabbathā sabbaṁ aparisesā nirujjheyyuṁ. Sabbaso vedanāya asati vedanānirodhā api nu kho tattha 'ayamahamasmī'ti siyā"ti?</p>
<hr>
<p>"No hetaṁ, bhante".</p>
<hr>
<p>"Tasmātihānanda, etena petaṁ nakkhamati: 'na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā'ti samanupassituṁ.</p>
<hr>
<p><span class="parno">46</span>Yato kho, ānanda, bhikkhu neva vedanaṁ attānaṁ samanupassati, nopi appaṭisaṁvedanaṁ attānaṁ samanupassati, nopi 'attā me vediyati, vedanādhammo hi me attā'ti samanupassati. So evaṁ na samanupassanto na ca kiñci loke upādiyati, anupādiyaṁ na paritassati, <span class="var" title="aparitassanaṁ (mr)" id="note85">aparitassaṁ</span> paccattaññeva parinibbāyati, 'khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā'ti pajānāti.</p>
<p>Evaṁ vimuttacittaṁ kho, ānanda, bhikkhuṁ yo evaṁ vadeyya: 'hoti tathāgato paraṁ maraṇā <span class="var" title="iti sā (s1–3, km)" id="note86">itissa</span> diṭṭhī'ti, tadakallaṁ. 'Na hoti tathāgato paraṁ maraṇā itissa diṭṭhī'ti, tadakallaṁ. 'Hoti ca na ca hoti tathāgato paraṁ maraṇā itissa diṭṭhī'ti, tadakallaṁ. 'Neva hoti na na hoti tathāgato paraṁ maraṇā itissa diṭṭhī'ti, tadakallaṁ. </p>
<p>Taṁ kissa hetu? Yāvatā, ānanda, adhivacanaṁ yāvatā adhi­vacanapatho, yāvatā nirutti yāvatā niruttipatho, yāvatā paññatti yāvatā paññattipatho, yāvatā paññā yāvatā paññāvacaraṁ,<q class="open" id="note87" title=" yāvatā vaṭṭaṁ vaṭṭati (sī ), vattati tāvatā vaṭṭaṁ vattati (kaṁ), yavatā vaṭṭaṁ yāvatā vaṭṭaṁ vaṭṭati (pā1)"> yāvatā vaṭṭaṁ, yāvatā vaṭṭati</q>, tadabhiññāvimutto bhikkhu, tadabhiññāvimuttaṁ bhikkhuṁ 'na jānāti na passati itissa diṭṭhī'ti, tadakallaṁ.</p>
<h3>5. Sattaviññāṇaṭṭhiti</h3>
<p><span class="parno">47</span><span class="var" title="satta kho imā ānanda (bj, s1–3, km, pts1)" id="note89">Satta kho, ānanda</span>, viññāṇaṭṭhitiyo, dve āyatanāni. Katamā satta?</p>
<p>Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Ayaṁ paṭhamā viññāṇaṭṭhiti.</p>
<p>Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamā­bhinibbattā. Ayaṁ dutiyā viññāṇaṭṭhiti.</p>
<p>Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṁ tatiyā viññāṇaṭṭhiti.</p>
<p>Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṁ catutthī viññāṇaṭṭhiti.</p>
<hr>
<p>Santānanda, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthangamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcā­yatanūpagā. Ayaṁ pañcamī viññāṇaṭṭhiti.</p>
<p>Santānanda, sattā sabbaso ākāsānañcā­yatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanūpagā. Ayaṁ chaṭṭhī viññāṇaṭṭhiti.</p>
<p>Santānanda, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanūpagā. Ayaṁ sattamī viññāṇaṭṭhiti.</p>
<p>Asaññasattāyatanaṁ neva­saññān­āsaññā­yatanameva dutiyaṁ.</p>
<hr>
<p><span class="parno">48</span>Tatrānanda, yāyaṁ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Yo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṁ pajānāti, tassā ca atthangamaṁ pajānāti, tassā ca assādaṁ pajānāti, tassā ca ādīnavaṁ pajānāti, tassā ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun"ti?</p>
<p>"No hetaṁ, bhante"</p>
<p>… pe … "tatrānanda, yamidaṁ asaññasattāyatanaṁ. Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṁ pajānāti, tassa ca atthangamaṁ pajānāti, tassa ca assādaṁ pajānāti, tassa ca ādīnavaṁ pajānāti, tassa ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Tatrānanda, yamidaṁ neva­saññān­āsaññā­yatanaṁ. Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṁ pajānāti, tassa ca atthangamaṁ pajānāti, tassa ca assādaṁ pajānāti, tassa ca ādīnavaṁ pajānāti, tassa ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun"ti?</p>
<p>"No hetaṁ, bhante".</p>
<p>"Yato kho, ānanda, bhikkhu imāsañca sattannaṁ viññāṇaṭṭhitīnaṁ imesañca dvinnaṁ āyatanānaṁ samudayañca atthangamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimutto hoti, ayaṁ vuccatānanda, bhikkhu paññāvimutto.</p>
<h3>6. Aṭṭhavimokkha</h3>
<p><span class="parno">49</span>Aṭṭha kho ime, ānanda, vimokkhā. Katame aṭṭha?</p>
<p>Rūpī rūpāni passati ayaṁ paṭhamo vimokkho.</p>
<p>Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, ayaṁ dutiyo vimokkho.</p>
<p>Subhanteva adhimutto hoti, ayaṁ tatiyo vimokkho.</p>
<p>Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthangamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcā­yatanaṁ upasampajja viharati, ayaṁ catuttho vimokkho.</p>
<p>Sabbaso ākāsānañcā­yatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho.</p>
<p>Sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho.</p>
<p>Sabbaso ākiñcaññāyatanaṁ samatikkamma neva­saññān­āsaññā­yatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho.</p>
<p>Sabbaso neva­saññān­āsaññā­yatanaṁ samatikkamma saññāvedayita­nirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho. </p>
<p>Ime kho, ānanda, aṭṭha vimokkhā.</p>
<hr>
<p><span class="parno">50</span>Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati, paṭilomampi samāpajjati, anu­lomapaṭi­lomampi samāpajjati, yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ samāpajjatipi vuṭṭhātipi. Āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, ayaṁ vuccatānanda, bhikkhu ubhatobhāgavimutto. Imāya ca, ānanda, ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī"ti.</p>
<hr>
<p><span class="parno">51</span>Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.</p>
<p class="endsutta">Mahānidānasuttaṁ niṭṭhitaṁ dutiyaṁ.</p>
</div>
</section>
<div id="nextprev"><a id="previous-sutta" href="./dn14.html#content"></a><a id="next-sutta" href="./dn16.html#content"></a></div>
</div>
<!-- Footer -->
<footer>
<div class="w3-white .bwcontainer2">
<div id="breadcrumbs"><a href="../home/index.html">Home</a><a href="dn.html">Digha Nikaya</a>DN15: Mahānidāna Sutta
</div>
</div> <!-- End .bwcontainer2 for breadcrumbs -->
<div class="bottomlinks">
<a href="../guide/study_guide.html"><span class="w3-bar-item"><i class="fa fa-compass"></i> Study Guide</span></a>
<a href="../home/help.html"><span class="w3-bar-item"><i class="fa fa-info"></i> Help</span></a>
<a href="../home/crossreference.html"><span class="w3-bar-item"><i class="fa fa-exchange"></i> Links Cross Reference</span></a>
<a href="../home/copyright.html"><span class="w3-bar-item">© Copyright</span></a>
<a href="../home/contact.html"><span class="w3-bar-item"><i class="fa fa-envelope"></i> Contact</span></a>
</div> <!-- End bottom links -->
</footer>
</div>
<script>
// Script to open and close sidebar
function w3_open() {
document.getElementById("mySidebar").style.display = "block";
}
function w3_close() {
document.getElementById("mySidebar").style.display = "none";
}
</script>
<script>
var app = document.getElementsByTagName("BODY")[0];
if (localStorage.lightMode == "dark") {
app.setAttribute("light-mode", "dark");
}
</script>
<script>
function toggle_light_mode() {
var app = document.getElementsByTagName("BODY")[0];
if (localStorage.lightMode == "dark") {
localStorage.lightMode = "light";
app.setAttribute("light-mode", "light");
} else {
localStorage.lightMode = "dark";
app.setAttribute("light-mode", "dark");
}
}
window.addEventListener("storage", function () {
if (localStorage.lightMode == "dark") {
app.setAttribute("light-mode", "dark");
} else {
app.setAttribute("light-mode", "light");
}
}, false);
</script>
<script src="../js/footer.js"></script>
<script src="/sw.js"></script>
</body>
</html>