Suttas

Contents

Dhammacakkappavattana-sutta

Solo introduction

Anuttaraṁ abhisambodhiṁ sambujjhitvā tathāgato
Pathamaṁ yaṁ adesesi dhammacakkaṁ anuttaraṁ
Sammadeva pavattento loke appativattiyaṁ
Yatthākkhātā ubho antā paṭipatti ca majjhimā
Catūsvāriyasaccesu visuddhaṁ ñāṇadassanaṁ
Desitaṁ dhammarājena sammāsambodhikittanaṁ
Nāmena vissutaṁ suttaṁ dhammacakkappavattanaṁ
Veyyākaraṇapāthena saṅgītantam bhaṇāma se

[Evaṁ me sutaṁ]

Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:

Dve’me, bhikkhave, antā pabbajitena na sevitabbā: yo cāyaṁ kāmesu kāma-sukh’allikānuyogo, hīno, gammo, pothujjaniko, anariyo, anattha-sañhito; yo cāyaṁ atta-kilamathānuyogo, dukkho, anariyo, anattha-sañhito.

Ete te, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī, ñāṇakaraṇī, upasamāya, abhiññāya, sambodhāya, nibbānāya saṁvattati.

Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī, ñāṇakaraṇī, upasamāya, abhiññāya, sambodhāya, nibbānāya saṁvattati.

Ayam-eva ariyo aṭṭhaṅgiko maggo seyyathīdaṁ:

Sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī, ñāṇakaraṇī, upasamāya, abhiññāya, sambodhāya, nibbānāya saṁvattati.

Idaṁ kho pana, bhikkhave, dukkhaṁ ariya-saccaṁ:

Jātipi dukkhā, jarāpi dukkhā, maranampi dukkhaṁ, soka-parideva-dukkha-domanass’upāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yamp’icchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandā dukkhā.

Idaṁ kho pana, bhikkhave, dukkha-samudayo ariya-saccaṁ:

Yā’yaṁ taṇhā ponobbhavikā nandi-rāga-sahagatā tatra-tatrābhinandinī seyyathīdaṁ: kāma-taṇhā, bhava-taṇhā, vibhava-taṇhā.

Idaṁ kho pana, bhikkhave, dukkha-nirodho ariya-saccaṁ:

Yo tassā yeva taṇhāya asesa-virāga-nirodho, cāgo, paṭinissaggo, mutti, anālayo.

Idaṁ kho pana, bhikkhave, dukkha-nirodha-gāminī paṭipadā ariya-saccaṁ:

Ayam-eva ariyo aṭṭhaṅgiko maggo seyyathīdam: sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā, sammā-kammanto, sammā-ājīvo, sammā-vāyāmo, sammā-sati, sammā-samādhi.

[Idaṁ dukkhaṁ] ariya-saccan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkhaṁ ariya-saccaṁ pariññeyyan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkhaṁ ariya-saccaṁ pariññātan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Idaṁ dukkha-samudayo ariya-saccan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkhasamudayo ariyasaccaṁ pahātabban’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkha-samudayo ariya-saccaṁ pahīnan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Idaṁ dukkha-nirodho ariya-saccan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkha-nirodho ariya-saccaṁ sacchikātabban’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkha-nirodho ariya-saccaṁ sacchikatan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Idaṁ dukkha-nirodha-gāminī paṭipadā ariya-saccan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkha-nirodha-gāminī paṭipadā ariya-saccaṁ bhāvetabban’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho pan’idaṁ dukkha-nirodha-gāminī paṭipadā ariya-saccaṁ bhāvitan’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

[Yāva kīvañca me bhikkhave] imesu catūsu ariya-saccesu evan-ti-parivaṭṭaṁ dvādas’ākāraṁ yathā-bhūtaṁ ñāṇa-dassanaṁ na suvisuddhaṁ ahosi, n’eva tāv’āhaṁ bhikkhave, sadevake loke samārake sabrahmake sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ.

Yato ca kho me bhikkhave, imesu catūsu ariya-saccesu evan-ti-parivaṭṭaṁ dvādas’ākāraṁ yathā-bhūtaṁ ñāṇa-dassanaṁ suvisuddham ahosi, ath’āham bhikkhave, sadevake loke samārake sabrahmake sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ.

Ñāṇañca pana me dassanaṁ udapādi, akuppā me vimutti ayam-antimā jāti, natthi dāni punabbhavo’ti.

Idam-avoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ.

Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: yaṁ kiñci samudaya-dhammaṁ sabban-taṁ nirodha-dhamman’ti.

[Pavattite ca bhagavatā] dhammacakke bhummā devā saddamanussāvesuṁ:

Etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin’ti.

Bhummānaṁ devānaṁ

Bhummānaṁ devānaṁ saddaṁ sutvā, cātummahārājikā devā saddamanussāvesuṁ…

Cātummahārājikānaṁ devānaṁ saddaṁ sutvā, tāvatiṁsā devā saddamanussāvesuṁ…

Tāvatiṁsānaṁ devānaṁ saddaṁ sutvā, yāmā devā saddamanussāvesuṁ…

Yāmānaṁ devānaṁ saddaṁ sutvā, tusitā devā saddamanussāvesuṁ…

Tusitānaṁ devānaṁ saddaṁ sutvā, nimmānaratī devā saddamanussāvesuṁ…

Nimmānaratīnaṁ devānaṁ saddaṁ sutvā, paranimmitavasavattī devā saddamanussāvesuṁ…

Paranimmitavasavattīnaṁ devānaṁ saddaṁ sutvā, brahmakāyikā devā saddamanussāvesuṁ:

Etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin’ti.

Iti’ha tena khaṇena, tena muhuttena, yāva brahmalokā saddo abbhuggacchi. Ayañca dasa-sahassī lokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca oḷāro obhāso loke pāturahosi atikkammeva devānaṁ devānubhāvaṁ.

Atha kho bhagavā udānaṁ udānesi:

Aññāsi vata bho koṇḍañño, aññāsi vata bho koṇḍañño’ti. Iti hidaṁ āyasmato koṇḍaññassa aññā-koṇḍañño tveva nāmaṁ ahosī’ti.

Dhammacakkappavattana-suttaṁ niṭṭhitaṁ.

S.V.420; Vin.I.10f

Setting in Motion the Wheel of Dhamma

Solo introduction

This is the first teaching of the Tathāgata on attaining to unexcelled, perfect enlightenment.

Here is the perfect turning of the incomparable wheel of Truth, inestimable wherever it is expounded in the world.

Disclosed here are the two extremes, and the Middle Way, with the Four Noble Truths and the purified knowledge and vision pointed out by the Lord of Dhamma.

Let us chant together this Sutta proclaiming the supreme, independent enlightenment that is widely renowned as ‘The Turning of the Wheel of the Dhamma.’

Thus have I heard.

Once when the Blessed One was staying in the deer sanctuary at Isipatana, near Benares, he spoke to the group of five bhikkhus:

‘These two extremes, bhikkhus, should not be followed by one who has gone forth: sensual indulgence, which is low, coarse, vulgar, ignoble, and unprofitable; and self-torture, which is painful, ignoble, and unprofitable.

‘Bhikkhus, by avoiding these two extremes, the Tathāgata has realized the Middle Way, which gives vision and understanding, which leads to calm, penetration, enlightenment, to Nibbāna.

‘And what, bhikkhus, is the Middle Way realized by the Tathāgata, which gives vision and understanding, which leads to calm, penetration, enlightenment, to Nibbāna?

‘It is just this Noble Eightfold Path, namely:

‘Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

‘Truly, bhikkhus, this Middle Way understood by the Tathāgata produces vision, produces knowledge, and leads to calm, penetration, enlightenment, to Nibbāna.

‘This, bhikkhus, is the Noble Truth of dukkha:

‘Birth is dukkha, ageing is dukkha, death is dukkha, grief, lamentation, pain, sorrow and despair are dukkha, association with the disliked is dukkha, separation from the liked is dukkha, not to get what one wants is dukkha. In brief, clinging to the five khandhas is dukkha.

‘This, bhikkhus, is the Noble Truth of the cause of dukkha:

‘The craving which causes rebirth and is bound up with pleasure and lust, ever seeking fresh delight, now here, now there; namely, craving for sense pleasure, craving for existence, and craving for annihilation.

‘This, bhikkhus, is the Noble Truth of the cessation of dukkha:

‘The complete cessation, giving up, abandonment of that craving, complete release from that craving, and complete detachment from it.

‘This, bhikkhus, is the Noble Truth of the way leading to the cessation of dukkha:

‘Only this Noble Eightfold Path; namely, Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

‘With the thought, “This is the Noble Truth of dukkha,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of dukkha, and this dukkha has to be understood,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of dukkha, and this dukkha has been understood,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cause of dukkha,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cause of dukkha, and this cause of dukkha has to be abandoned,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cause of dukkha, and this cause of dukkha has been abandoned,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cessation of dukkha,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cessation of dukkha, and this cessation of dukkha has to be realized,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the cessation of dukkha, and this cessation of dukkha has been realized,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This is the Noble Truth of the way leading to the cessation of dukkha,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This Noble Truth of the way leading to the cessation of dukkha has to be developed,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘With the thought, “This Noble Truth of the way leading to the cessation of dukkha has been developed,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before.

‘So long, bhikkhus, as my knowledge and vision of reality regarding these Four Noble Truths, in their three phases and twelve aspects, was not fully clear to me, I did not declare to the world of spirits, demons, and gods, with its seekers and sages, celestial and human beings, the realization of incomparable, perfect enlightenment.

‘But when, bhikkhus, my knowledge and vision of reality regarding these Four Noble Truths, in their three phases and twelve aspects, was fully clear to me, I declared to the world of spirits, demons, and gods, with its seekers and sages, celestial and human beings, that I had realized incomparable, perfect enlightenment.

‘Knowledge and vision arose: “Unshakeable is my deliverance; this is the last birth, there will be no more renewal of being.” ’

Thus spoke the Blessed One. Glad at heart, the group of five bhikkhus approved of the words of the Blessed One.

As this exposition was proceeding, the spotless, immaculate vision of the Dhamma appeared to the Venerable Koṇḍañña and he knew: ‘Everything that has the nature to arise has the nature to cease.’

When the Blessed One had set in motion the Wheel of Dhamma, the Earthbound devas proclaimed with one voice,

‘The incomparable Wheel of Dhamma has been set in motion by the Blessed One in the deer sanctuary at Isipatana, near Benares, and no seeker, brahmin, celestial being, demon, god, or any other being in the world can stop it.’

Having heard what the Earthbound devas said, the devas of the Four Great Kings proclaimed with one voice…

Having heard what the devas of the Four Great Kings said, the devas of the Thirty-three proclaimed with one voice…

Having heard what the devas of the Thirty-three said, the Yāma devas proclaimed with one voice…

Having heard what the Yāma devas said, the Devas of Delight proclaimed with one voice…

Having heard what the Devas of Delight said, the Devas Who Delight in Creating, proclaimed with one voice…

Having heard what the Devas Who Delight in Creating said, the Devas Who Delight in the Creations of Others proclaimed with one voice…

Having heard what the Devas Who Delight in the Creations of Others said, the Brahma gods proclaimed in one voice,

‘The incomparable Wheel of Dhamma has been set in motion by the Blessed One in the deer sanctuary at Isipatana, near Benares, and no seeker, brahmin, celestial being, demon, god, or any other being in the world can stop it.’

Thus in a moment, an instant, a flash, word of the Setting in Motion of the Wheel of Dhamma went forth up to the Brahma world, and the ten-thousandfold universal system trembled and quaked and shook, and a boundless, sublime radiance surpassing the power of devas appeared on earth.

Then the Blessed One made the utterance, ‘Truly, Koṇḍañña has understood, Koṇḍañña has understood!’ Thus it was that the Venerable Koṇḍañña got the name Aññā-Koṇḍañña: ‘Koṇḍañña Who Understands.’

Thus ends the discourse on Setting in Motion the Wheel of Dhamma.

Anatta-lakkhaṇa-sutta

Solo introduction

Yantaṁ sattehi dukkhena ñeyyaṁ anattalakkhaṇaṁ
Attavādattasaññāṇaṁ sammadeva vimocanaṁ
Sambuddho taṁ pakāsesi diṭṭhasaccāna yoginaṁ
Uttariṁ paṭivedhāya bhāvetuṁ ñāṇamuttamaṁ
Yantesaṁ diṭṭhadhammānam ñāṇenupaparikkhataṁ
Sabbāsavehi cittāni vimucciṁsu asesato
Tathā ñāṇānussārena sāsanaṁ kātumicchataṁ
Sādhūnaṁ atthasiddhatthaṁ taṁ suttantaṁ bhaṇāma se

[Evaṁ me sutaṁ]

Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:

Rūpaṁ bhikkhave anattā, rūpañca hidaṁ bhikkhave attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe, evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.

Yasmā ca kho bhikkhave rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe, evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.

Vedanā anattā, vedanā ca hidaṁ bhikkhave attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya, evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.

Yasmā ca kho bhikkhave vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya, evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.

Saññā anattā, saññā ca hidaṁ bhikkhave attā abhavissa, nayidaṁ saññā ābādhāya saṁvatteyya, labbhetha ca saññāya, evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti.

Yasmā ca kho bhikkhave saññā anattā, tasmā saññā ābādhāya saṁvattati, na ca labbhati saññāya, evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti.

Saṅkhārā anattā, saṅkhārā ca hidaṁ bhikkhave attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu, evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.

Yasmā ca kho bhikkhave saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu, evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.

Viññāṇaṁ anattā, viññāṇañca hidaṁ bhikkhave attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.

Yasmā ca kho bhikkhave viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe, evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.

[Taṁ kiṁ maññatha bhikkhave] rūpam niccaṁ vā aniccaṁ vā’ti. Aniccaṁ bhante. Yam panāniccaṁ, dukkhaṁ vā taṁ sukhaṁ vā’ti. Dukkhaṁ bhante.

Yam panāniccaṁ dukkhaṁ viparināma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ, etaṁ mama, esoham’asmi, eso me attā’ti. No hetaṁ bhante.

Taṁ kiṁ maññatha bhikkhave, vedanā niccā vā aniccā vā’ti. Aniccā bhante. Yam panāniccaṁ, dukkhaṁ vā taṁ sukhaṁ vā’ti. Dukkhaṁ bhante.

Yam panāniccaṁ dukkhaṁ viparināma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ, etaṁ mama, esoham’asmi, eso me attā’ti. No hetaṁ bhante.

Taṁ kiṁ maññatha bhikkhave, saññā niccā vā aniccā vā’ti. Aniccā bhante. Yam panāniccaṁ, dukkhaṁ vā taṁ sukhaṁ vā’ti. Dukkhaṁ bhante.

Yam panāniccaṁ dukkhaṁ viparināma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ, etaṁ mama, esoham’asmi, eso me attā’ti. No hetaṁ bhante.

Taṁ kiṁ maññatha bhikkhave, saṅkhārā niccā vā aniccā vā’ti. Aniccā bhante. Yam panāniccaṁ, dukkhaṁ vā taṁ sukhaṁ vā’ti. Dukkhaṁ bhante.

Yam panāniccaṁ dukkhaṁ viparināma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ, etaṁ mama, esoham’asmi, eso me attā’ti. No hetaṁ bhante.

Taṁ kiṁ maññatha bhikkhave, viññāṇaṁ niccaṁ vā aniccaṁ vā’ti. Aniccaṁ bhante. Yam panāniccaṁ, dukkhaṁ vā taṁ sukhaṁ vā’ti. Dukkhaṁ bhante.

Yam panāniccaṁ dukkhaṁ viparināma-dhammaṁ, kallaṁ nu taṁ samanupassituṁ etaṁ mama, esoham’asmi, eso me attā’ti. No hetaṁ bhante.

[Tasmā tiha bhikkhave] yaṁ kiñci rūpaṁ atītānāgata-paccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yandūre santike vā, sabbaṁ rūpaṁ netaṁ mama, nesoham’asmi, na me so attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Yā kāci vedanā atītānāgata-paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṁ mama, nesoham’asmi, na me so attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Yā kāci saññā atītānāgata-paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā saññā netaṁ mama, nesoham’asmi, na me so attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Ye keci saṅkhārā atītānāgata-paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama, nesoham’asmi, na me so attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

Yaṁ kiñci viññāṇaṁ atītānāgata-paccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yandūre santike vā, sabbaṁ viññāṇaṁ netaṁ mama, nesoham’asmi, na me so attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

[Evaṁ passaṁ bhikkhave] sutvā ariyasāvako rūpasmim pi nibbindati, vedanāya pi nibbindati, saññāya pi nibbindati, saṅkhāresu pi nibbindati, viññāṇasmim pi nibbindati, nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttam iti ñāṇaṁ hoti, khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī’ti.

[Idam-avoca bhagavā.] Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsū’ti.

Anattalakkhaṇa-suttaṁ niṭṭhitaṁ.

S.III.66; Vin.I.13f

The Characteristic of Not-Self

Solo introduction

All beings should take pains to understand the characteristic of not-self, which provides matchless deliverance from self-view and self-perception, as taught by the supreme Buddha.

This teaching is given so that those who meditate on experienceable realities may arrive at perfect comprehension;

It is for the development of perfect understanding of these phenomena, and for the investigation of all defiled mind-moments.

The consequence of this practice is total deliverance, so, desirous of bringing this teaching forth with its great benefit, let us now recite this Sutta.

Thus have I heard.

At one time the Blessed One was dwelling at Benares in the deer park. There he addressed the group of five bhikkhus:

‘Form, bhikkhus, is not-self. If, bhikkhus, form were self, then form would not lead to affliction, and one might be able to say in regard to form, “Let my form be thus, let my form not be thus.” But since, bhikkhus, form is not-self, form therefore leads to affliction, and one is not able to say in regard to form, “Let my form be thus, let my form not be thus.”

‘Feeling is not-self. If, bhikkhus, feeling were self, feeling would not lead to affliction, and one might be able to say in regard to feeling, “Let my feeling be thus, let my feeling not be thus.” But since, bhikkhus, feeling is not-self, feeling therefore leads to affliction, and one is not able to say in regard to feeling, “Let my feeling be thus, let my feeling not be thus.”

‘Perception is not-self. If, bhikkhus, perception were self, perception would not lead to affliction, and one might be able to say in regard to perception, “Let my perception be thus, let my perception not be thus.” But since, bhikkhus, perception is not-self, perception therefore leads to affliction, and one is not able to say in regard to perception, “Let my perception be thus, let my perception not be thus.”

‘Mental formations are not-self. If, bhikkhus, mental formations were self, mental formations would not lead to affliction, and one might be able to say in regard to mental formations, “Let my mental formations be thus, let my mental formations not be thus.” But since, bhikkhus, mental formations are not-self, mental formations therefore lead to affliction, and one is not able to say in regard to mental formations, “Let my mental formations be thus, let my mental formations not be thus.”

‘Consciousness is not-self. If, bhikkhus, consciousness were self, consciousness would not lead to affliction, and one might be able to say in regard to consciousness, “Let my consciousness be thus, let my consciousness not be thus.” But since, bhikkhus, consciousness is not-self, consciousness therefore leads to affliction, and one is not able to say in regard to consciousness, “Let my consciousness be thus, let my consciousness not be thus.”

‘What do you think about this, bhikkhus? Is form permanent or impermanent?’

‘Impermanent, Venerable Sir.’

‘But is that which is impermanent painful or pleasurable?’

‘Painful, Venerable Sir.’

‘But is it fit to consider that which is impermanent, painful, of a nature to change, as “This is mine, I am this, this is my self”?’

‘It is not, Venerable Sir.’

‘What do you think about this, bhikkhus? Is feeling permanent or impermanent?’

‘Impermanent, Venerable Sir.’

‘But is that which is impermanent painful or pleasurable?’

‘Painful, Venerable Sir.’

‘But is it fit to consider that which is impermanent, painful, of a nature to change, as “This is mine, I am this, this is my self”?’

‘It is not, Venerable Sir.’

‘What do you think about this, bhikkhus? Is perception permanent or impermanent?’

‘Impermanent, Venerable Sir.’

‘But is that which is impermanent painful or pleasurable?’

‘Painful, Venerable Sir.’

‘But is it fit to consider that which is impermanent, painful, of a nature to change, as “This is mine, I am this, this is my self”?’

‘It is not, Venerable Sir.’

‘What do you think about this, bhikkhus? Are mental formations permanent or impermanent?’

‘Impermanent, Venerable Sir.’

‘But is that which is impermanent painful or pleasurable?’

‘Painful, Venerable Sir.’

‘But is it fit to consider that which is impermanent, painful, of a nature to change, as “This is mine, I am this, this is my self”?’

‘It is not, Venerable Sir.’

‘What do you think about this, bhikkhus? Is consciousness permanent or impermanent?’

‘Impermanent, Venerable Sir.’

‘But is that which is impermanent painful or pleasurable?’

‘Painful, Venerable Sir.’

‘But is it fit to consider that which is impermanent, painful, of a nature to change, as “This is mine, I am this, this is my self”?’

‘It is not, Venerable Sir.’

‘Wherefore, bhikkhus, whatever form there is, past, future, present, internal or external, gross or subtle, inferior or superior, whether it is far or near, all form should, by means of right wisdom, be seen as it really is, thus: “This is not mine, I am not this, this is not my self.”

‘Whatever feeling there is, past, future, present, internal or external, gross or subtle, inferior or superior, whether it is far or near, all feeling should, by means of right wisdom, be seen as it really is, thus: “This is not mine, I am not this, this is not my self.”

‘Whatever perception there is, past, future, present, internal or external, gross or subtle, inferior or superior, whether it is far or near, all perception should, by means of right wisdom, be seen as it really is, thus: “This is not mine, I am not this, this is not my self.”

‘Whatever mental formations there are, past, future, present, internal or external, gross or subtle, inferior or superior, whether they are far or near, all mental formations should, by means of right wisdom, be seen as they really are, thus: “This is not mine, I am not this, this is not my self.”

‘Whatever consciousness there is, past, future, present, internal or external, gross or subtle, inferior or superior, whether far or near, all consciousness should, by means of right wisdom, be seen as it really is, thus: “This is not mine, I am not this, this is not my self.”

‘Seeing in this way, bhikkhus, the wise noble disciple becomes disenchanted with form, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with mental formations, becomes disenchanted with consciousness. Becoming disenchanted, their passions fade away; with the fading of passion the heart is liberated; with liberation there comes the knowledge: “It is liberated,” and they know: “Destroyed is birth, the Holy Life has been lived out, done is what had to be done, there is no more coming into any state of being.” ’

Thus spoke the Blessed One. Delighted, the group of five bhikkhus rejoiced in what the Blessed One had said. Moreover, while this discourse was being delivered, the minds of the five bhikkhus were freed from the defilements, through clinging no more.

Thus ends the discourse on The Characteristic of Not-self.

Āditta-pariyāya-sutta

Solo introduction

Veneyyadamanopāye sabbaso pāramiṁ gato
Amoghavacano buddho abhiññāyānusāsako
Ciṇṇānurūpato cāpi dhammena vinayaṁ pajaṁ
Ciṇṇāggipāricariyānaṁ sambojjhārahayoginaṁ
Yamādittapariyāyaṁ desayanto manoharaṁ
Te sotāro vimocesi asekkhāya vimuttiyā
Tathevopaparikkhāya viññūṇaṁ sotumicchataṁ
Dukkhatālakkhaṇopāyaṁ taṁ suttantaṁ bhaṇāma se

[Evaṁ me sutaṁ]

Ekaṁ samayaṁ bhagavā gayāyaṁ viharati gayāsīse saddhiṁ bhikkhu-sahassena. Tatra kho bhagavā bhikkhū āmantesi:

Sabbaṁ bhikkhave ādittaṁ. Kiñca bhikkhave sabbaṁ ādittaṁ.

Cakkhuṁ bhikkhave ādittaṁ, rūpā ādittā, cakkhuviññāṇaṁ ādittaṁ, cakkhusamphasso āditto, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tam pi ādittaṁ. Kena ādittaṁ. Ādittaṁ rāgagginā dosagginā mohagginā, ādittaṁ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi.

Sotaṁ ādittaṁ, saddā ādittā, sotaviññāṇaṁ ādittaṁ, sotasamphasso āditto, yampidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tam pi ādittaṁ. Kena ādittaṁ. Ādittaṁ rāgagginā dosagginā mohagginā, ādittaṁ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi.

Ghānaṁ ādittaṁ, gandhā ādittā, ghānaviññāṇaṁ ādittaṁ, ghānasamphasso āditto, yampidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tam pi ādittaṁ. Kena ādittaṁ. Ādittaṁ rāgagginā dosagginā mohagginā, ādittaṁ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi.

Jivhā ādittā, rasā ādittā, jivhāviññāṇam ādittaṁ, jivhāsamphasso āditto, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tam pi ādittaṁ. Kena ādittaṁ. Ādittaṁ rāgagginā dosagginā mohagginā, ādittaṁ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi.

Kāyo āditto, phoṭṭhabbā ādittā, kāyaviññāṇaṁ ādittaṁ, kāyasamphasso āditto, yampidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tam pi ādittaṁ. Kena ādittaṁ. Ādittaṁ rāgagginā dosagginā mohagginā, ādittaṁ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi.

Mano āditto, dhammā ādittā, manoviññāṇaṁ ādittaṁ, manosamphasso āditto, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tam pi ādittaṁ. Kena ādittaṁ. Ādittaṁ rāgagginā dosagginā mohagginā, ādittaṁ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi.

[Evaṁ passaṁ bhikkhave] sutvā ariyasāvako cakkhusmiṁ pi nibbindati, rūpesu pi nibbindati, cakkhuviññāṇe pi nibbindati, cakkhusamphasse pi nibbindati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmiṁ pi nibbindati.

Sotasmiṁ pi nibbindati, saddesu pi nibbindati, sotaviññāṇe pi nibbindati, sotasamphasse pi nibbindati, yampidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmiṁ pi nibbindati.

Ghānasmiṁ pi nibbindati, gandhesu pi nibbindati, ghānaviññāṇe pi nibbindati, ghānasamphasse pi nibbindati, yampidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmiṁ pi nibbindati.

Jivhāya pi nibbindati, rasesu pi nibbindati, jivhāviññāṇe pi nibbindati, jivhāsamphasse pi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmiṁ pi nibbindati.

Kāyasmiṁ pi nibbindati, phoṭṭhabbesu pi nibbindati, kāyaviññāṇe pi nibbindati, kāyasamphasse pi nibbindati, yampidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmiṁ pi nibbindati.

Manasmiṁ pi nibbindati, dhammesu pi nibbindati, manoviññāṇe pi nibbindati, manosamphassepi nibbindati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmiṁ pi nibbindati.

Nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttam iti ñāṇaṁ hoti, khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī’ti.

[Idam-avoca bhagavā.] Attamanā te bhikkhū bhagavato bhāsitaṁ abhinanduṁ. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhu-sahassassa anupādāya āsavehi cittāni vimucciṁsū’ti.

Ādittapariyāya-suttaṁ niṭṭhitaṁ.

S.IV.19; Vin.I.34

The Fire Sermon

Solo introduction

With his skill in training the trainable, the All-transcendent Buddha, lucid speaker, teacher of the highest knowledge,

He who expounds to the people the Dhamma and Vinaya that is fitting and worthy, teaching with this wonderful parable about fire, meditators of the highest skill;

He has liberated those who listen with the liberation that is utterly complete, through true investigation, with wisdom and attention.

Let us now recite this Sutta which describes the characteristics of dukkha.

Thus have I heard.

At one time the Blessed One was staying near Gayā at Gayā Head together with a thousand bhikkhus. There the Blessed One addressed the bhikkhus thus:

‘Bhikkhus, everything is burning. And what, bhikkhus, is everything that is burning?

‘The eye, bhikkhus, is burning, forms are burning, eye consciousness is burning, eye contact is burning, the feeling that arises from eye contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair.

‘The ear is burning, sounds are burning, ear consciousness is burning, ear contact is burning, the feeling that arises from ear contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair.

‘The nose is burning, odours are burning, nose consciousness is burning, nose contact is burning, the feeling that arises from nose contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair.

‘The tongue is burning, tastes are burning, tongue consciousness is burning, tongue contact is burning, the feeling that arises from tongue contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair.

‘The body is burning, tangible objects are burning, body consciousness is burning, body contact is burning, the feeling that arises from body contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair.

‘The mind is burning, mental states are burning, mind consciousness is burning, mind contact is burning, the feeling that arises through mind contact, whether it is pleasant, painful, or neutral, that too is burning. With what is it burning? I declare that it is burning with the fires of passion, hatred, and delusion; it is burning with birth, ageing, and death, with sorrow, lamentation, pain, grief, and despair.

‘Seeing thus, bhikkhus, the wise noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye consciousness, disenchanted with eye contact, and the feeling that arises from eye contact – whether it is pleasant, painful, or neutral – that too they become disenchanted with.

‘They become disenchanted with the ear, disenchanted with sounds, disenchanted with ear consciousness, disenchanted with ear contact, and the feeling that arises from ear contact – whether it is pleasant, painful, or neutral – that too they become disenchanted with.

‘They become disenchanted with the nose, disenchanted with odours, disenchanted with nose consciousness, disenchanted with nose contact, and the feeling that arises from nose contact – whether it is pleasant, painful, or neutral – that too they become disenchanted with.

‘They become disenchanted with the tongue, disenchanted with tastes, disenchanted with tongue consciousness, disenchanted with tongue contact, and the feeling that arises from tongue contact – whether it is pleasant, painful, or neutral – that too they become disenchanted with.

‘They become disenchanted with the body, disenchanted with tangible objects, disenchanted with body consciousness, disenchanted with body contact, and the feeling that arises from body contact – whether it is pleasant, painful, or neutral – that too they become disenchanted with.

‘They become disenchanted with the mind, disenchanted with mental states, disenchanted with mind consciousness, disenchanted with mind contact, and the feeling that arises from mind contact – whether it is pleasant, painful, or neutral – that too they become disenchanted with.

‘Becoming disenchanted, their passions fade away; with the fading of passion the heart is liberated; with liberation there comes the knowledge: “It is liberated,” and they know: “Destroyed is birth, the Holy Life has been lived out, done is what had to be done, there is no more coming into any state of being.” ’

Thus spoke the Blessed One; delighted, the bhikkhus rejoiced in what the Blessed One had said. Moreover, while this discourse was being uttered, the minds of those thousand bhikkhus were freed from the defilements, without any further attachment.

Thus ends The Fire Sermon.

Ānāpānassati-sutta

[Handa mayam ānāpānassati-sutta-pāṭhaṁ bhaṇāmase]

Ānāpānassati bhikkhave bhāvitā bahulīkatā

Bhikkhus, when mindfulness of breathing is developed and cultivated

Mahapphalā hoti mahānisaṁsā

It is of great fruit and great benefit;

Ānāpānassati bhikkhave bhāvitā bahulīkatā

When mindfulness of breathing is developed and cultivated

Cattāro satipaṭṭhāne paripūreti

It fulfills the Four Foundations of Mindfulness;

Cattāro satipaṭṭhānā bhāvitā bahulīkatā

When the Four Foundations of Mindfulness are developed and cultivated

Satta-bojjhaṅge paripūrenti

They fulfill the Seven Factors of Awakening;

Satta-bojjhaṅgā bhāvitā bahulīkatā

When the Seven Factors of Awakening are developed and cultivated

Vijjā-vimuttiṁ paripūrenti

They fulfill true knowledge and deliverance.

Kathaṁ bhāvitā ca bhikkhave ānāpānassati kathaṁ bahulīkatā

And how, bhikkhus, is mindfulness of breathing developed and cultivated

Mahapphalā hoti mahānisaṁsā

So that it is of great fruit and great benefit?

Idha bhikkhave bhikkhu

Here, bhikkhus, a bhikkhu,

Arañña-gato vā

Gone to the forest,

Rukkha-mūla-gato vā

To the foot of a tree

Suññāgāra-gato vā

Or to an empty hut.

Nisīdati pallaṅkaṁ ābhujitvā

Sits down having crossed his legs,

Ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā

Sets his body erect, having established mindfulness in front of him.

So sato’va assasati sato’va passasati

Ever mindful he breathes in; mindful he breathes out.

Dīghaṁ vā assasanto dīghaṁ assasāmī’ti pajānāti

Breathing in long, he knows ‘I breathe in long’;

Dīghaṁ vā passasanto dīghaṁ passasāmī’ti pajānāti

Breathing out long, he knows ‘I breathe out long’;

Rassaṁ vā assasanto rassaṁ assasāmī’ti pajānāti

Breathing in short, he knows ‘I breathe in short’;

Rassaṁ vā passasanto rassaṁ passasāmī’ti pajānāti

Breathing out short, he knows ‘I breathe out short’.

Sabba-kāya-paṭisaṁvedī assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in experiencing the whole body’.

Sabba-kāya-paṭisaṁvedī passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out experiencing the whole body’.

Passambhayaṁ kāya-saṅkhāraṁ assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in tranquillizing the bodily formations’.

Passambhayaṁ kāya-saṅkhāraṁ passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out tranquillizing the bodily formations’.

Pīti-paṭisaṁvedī assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in experiencing rapture’.

Pīti-paṭisaṁvedī passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out experiencing rapture’.

Sukha-paṭisaṁvedī assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in experiencing pleasure’

Sukha-paṭisaṁvedī passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out experiencing pleasure’.

Citta-saṅkhāra-paṭisaṁvedī assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in experiencing the mental formations’.

Citta-saṅkhāra-paṭisaṁvedī passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out experiencing the mental formations’.

Passambhayaṁ citta-saṅkhāraṁ assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in tranquillizing the mental formations’.

Passambhayaṁ citta-saṅkhāraṁ passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out tranquillizing the mental formations’.

Citta-paṭisaṁvedī assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in experiencing the mind’.

Citta-paṭisaṁvedī passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out experiencing the mind’.

Abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in gladdening the mind’.

Abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out gladdening the mind’.

Samādahaṁ cittaṁ assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in concentrating the mind’

Samādahaṁ cittaṁ passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out concentrating the mind’.

Vimocayaṁ cittaṁ assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in liberating the mind’.

Vimocayaṁ cittaṁ passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out liberating the mind’.

Aniccānupassī assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in contemplating impermanence’.

Aniccānupassī passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out contemplating impermanence’.

Virāgānupassī assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in contemplating the fading away of passions’.

Virāgānupassī passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out contemplating the fading away of passions’.

Nirodhānupassī assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in contemplating cessation’.

Nirodhānupassī passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out contemplating cessation’.

Paṭinissaggānupassī assasissāmī’ti sikkhati

He trains thus: ‘I shall breathe in contemplating relinquishment’.

Paṭinissaggānupassī passasissāmī’ti sikkhati

He trains thus: ‘I shall breathe out contemplating relinquishment’.

Evaṁ bhāvitā kho bhikkhave ānāpānassati evaṁ bahulīkatā

Bhikkhus, that is how mindfulness of breathing is developed and cultivated

Mahapphalā hoti mahānisaṁsā’ti

So that it is of great fruit and great benefit.

M.III.78

Dhaj’agga-sutta

[Evam-me sutaṁ.] Ekaṁ samayaṁ Bhagavā, Sāvatthiyaṁ viharati, Jeta-vane Anāthapiṇḍikassa ārāme. Tatra kho Bhagavā bhikkhū āmantesi: “bhikkhavo-ti”. “Bhadante-ti,” te bhikkhū Bhagavato paccassosuṁ. Bhagavā etad avoca:

“Bhūta-pubbaṁ bhikkhave devāsura-saṅgāmo samupabbūḷho ahosi. Atha kho bhikkhave Sakko devānamindo deve tāva-tiṁse āmantesi: ‘Sace mārisā devānaṁ saṅgāma-gatānaṁ uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye dhaj’aggaṁ ullokeyyātha. Mamaṁ hi vo dhaj’aggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahīyissati.’

‘No ce me dhaj’aggaṁ ullokeyyātha, atha Pajāpatissa deva-rājassa dhaj’aggaṁ ullokeyyātha. Pajāpatissa hi vo deva-rājassa dhaj’aggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahīyissati’.

‘No ce Pajāpatissa deva-rājassa dhaj’aggaṁ ullokeyyātha, atha Varuṇassa deva-rājassa dhaj’aggaṁ ullokeyyātha. Varuṇassa hi vo deva-rājassa dha’jaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati’.

‘No ce Varuṇassa deva-rājassa dhaj’aggaṁ ullokeyyātha, atha Īsānassa deva-rājassa dhaj’aggaṁ ullokeyyātha. Īsānassa hi vo devarājassa dhaj’aggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahīyissatī-ti.’

“Taṁ kho pana bhikkhave Sakkassa vā devānam indassa dhaj’aggaṁ ullokayataṁ, Pajāpatissa vā deva-rājassa dhaj’aggaṁ ullokayataṁ, Varuṇassa vā deva-rājassa dhaj’aggaṁ ullokayataṁ, Īsānassa vā devarājassa dhaj’aggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahīyethāpi no’pi pahīyetha.

“Taṁ kissa hetu? Sakko hi, bhikkhave, devānam indo avītarāgo avītadoso avītamoho bhīru chambhī utrāsī palāyī-ti.

“Ahañ-ca kho, bhikkhave, evaṁ vadāmi: Sace tumhākaṁ, bhikkhave, arañña-gatānaṁ vā rukkha-mūla-gatānaṁ vā suññāgāra-gatānaṁ vā uppajjeyya bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, mam eva tasmiṁ samaye anussareyyātha:

‘Iti pi so bhagavā arahaṁ sammā-sambuddho, vijjā-caraṇa-sampanno sugato loka-vidū, anuttaro purisa-damma-sārathi satthā devamanussānaṁ Buddho Bhagavā-ti. Mamaṁ hi vo bhikkhave anussarataṁ, yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahīyissati.

“No ce maṁ anussareyyātha, atha dhammaṁ anussareyyātha:

‘Svākkhāto Bhagavatā dhammo, sandiṭṭhiko akāliko ehi-passiko, opanayiko paccattaṁ veditabbo viññūhī-ti. Dhammaṁ hi vo bhikkhave anussarataṁ, yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā loma-haṁso vā, so pahīyissati.

“No ce dhammaṁ anussareyyātha, atha saṅghaṁ anussareyyātha:

‘Supaṭipanno Bhagavato sāvaka-saṅgho, uju-paṭipanno Bhagavato sāvaka-saṅgho, ñāya-paṭipanno Bhagavato sāvaka-saṅgho, sāmīci-paṭipanno Bhagavato sāvaka-saṅgho, yad-idaṁ cattāri purisa-yugāni aṭṭha purisapuggalā, esa Bhagavato sāvaka-saṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṁ puññakkhettaṁ lokassā-ti. Saṅghaṁ hi vo bhikkhave anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.

“Taṁ kissa hetu? Tathāgato hi bhikkhave arahaṁ sammā-sambuddho, vītarāgo vītadoso vītamoho, abhīru acchambhī anutrāsī apalāyīti.”

Idam avoca Bhagavā. Idaṁ vatvā sugato athāparaṁ etad avoca satthā:

“Araññe rukkha-mūle vā,
Suññ’āgāre va bhikkhavo;
Anussaretha Sambuddhaṁ,
Bhayaṁ tumhāka no siyā.
No ce Buddhaṁ sareyyātha,
Loka-jeṭṭhaṁ narāsabhaṁ;
Atha dhammaṁ sareyyātha,
Niyyānikaṁ sudesitaṁ.
No ce dhammaṁ sareyyātha,
Niyyānikaṁ sudesitaṁ;
Atha saṅghaṁ sareyyātha,
Puññakkhettaṁ anuttaraṁ.
Evaṁ-Buddhaṁ sarantānaṁ,
Dhammaṁ saṅghañ-ca bhikkhavo;
Bhayaṁ vā chambhitattaṁ vā,
Loma-haṁso na hessatī-ti.”

Dhaj’agga-suttaṁ niṭṭhitaṁ.

S.I.218

Girimānanda-sutta

[Evaṁ me sutaṁ] Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane Anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā Girimānando ābādhiko hoti dukkhito bāḷha-gilāno. Atha kho āyasmā Ānando yena bhagavā ten’upasaṅkami, upasaṅkamitvā Bhagavantaṁ abhivādetvā ekam-antaṁ nisīdi. Ekam-antaṁ nisinno kho āyasmā Ānando bhagavantaṁ etad-avoca:

Āyasmā bhante Girimānando ābādhiko hoti dukkhito bāḷha-gilāno. Sādhu bhante bhagavā yen’āyasmā Girimānando ten’upasaṅkamatu anukampaṁ upādāyā’ti.

Sace kho tvaṁ Ānanda Girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṁ kho pan’etaṁ vijjati yaṁ Girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭipassambheyya.

Katamā dasa? Anicca-saññā, anatta-saññā, asubha-saññā, ādīnava-saññā, pahāna-saññā, virāga-saññā, nirodha-saññā, sabba-loke anabhirata-saññā, sabba-saṅkhāresu anicchāsaññā, ānāpānassati.

Katamā c’Ānanda anicca-saññā? Idh’Ānanda, bhikkhu arañña-gato vā rukkhamūla-gato vā suññāgāra-gato vā iti paṭisañcikkhati: rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccan’ti. Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati. Ayaṁ vuccat’Ānanda anicca-saññā.

Katamā c’Ānanda anatta-saññā? Idh’Ānanda, bhikkhu arañña-gato vā rukkhamūla-gato vā suññāgāra-gato vā iti paṭisañcikkhati: cakkhuṁ anattā, rūpā anattā, sotaṁ anattā, saddā anattā, ghānaṁ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyo anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti. Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati. Ayaṁ vuccat’Ānanda anatta-saññā.

Katamā c’Ānanda asubha-saññā? Idh’Ānanda, bhikkhu imam-eva kāyaṁ uddhaṁ pāda-talā adho kesa-matthakā taca-pariyantaṁ pūraṁ nānāppakārassa asucino paccavekkhati: Atthi imasmiṁ kāye kesā, lomā, nakhā, dantā, taco, maṁsaṁ, nhāru, aṭṭhi, aṭṭhi-miñjaṁ, vakkaṁ, hadayaṁ, yakanaṁ, kilomakaṁ, pihakaṁ, papphāsaṁ, antaṁ, anta-guṇaṁ, udariyaṁ, karīsaṁ, pittaṁ, semhaṁ, pubbo, lohitaṁ, sedo, medo, assu, vasā, kheḷo, siṅghāṇikā, lasikā, muttan’ti. Iti imasmiṁ kāye asubhānupassī viharati. Ayaṁ vuccat’Ānanda asubha-saññā.

Katamā c’Ānanda ādīnava-saññā? Idh’Ānanda, bhikkhu arañña-gato vā rukkhamūla-gato vā suññāgāra-gato vā iti paṭisañcikkhati: Bahu-dukkho kho ayaṁ kāyo bahu-ādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti, seyyathīdaṁ cakkhu-rogo, sota-rogo, ghāna-rogo, jivhā-rogo, kāya-rogo, sīsa-rogo, kaṇṇa-rogo, mukha-rogo, dantarogo, oṭṭha-rogo, kāso, sāso, pināso, ḍāho, jaro, kucchi-rogo, mucchā, pakkhandikā, sūlā, visūcikā, kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro, daddu, kaṇḍu, kacchu, nakhasā, vitacchikā, lohitaṁ, pittaṁ, madhu-meho, aṁsā, piḷakā, bhagandalā, pitta-samuṭṭhānā ābādhā, semha-samuṭṭhānā ābādhā, vāta-samuṭṭhānā ābādhā, sannipātikā ābādhā, utupariṇāma-jā ābādhā, visama-parihāra-jā ābādhā, opakkamikā ābādhā, kamma-vipāka-jā ābādhā, sītaṁ, uṇhaṁ, jighacchā, pipāsā, uccāro, passāvo’ti. Iti imasmiṁ kāye ādīnavānupassī viharati. Ayaṁ vuccat’Ānanda ādīnava-saññā.

Katamā c’Ānanda pahāna-saññā? Idh’Ānanda, bhikkhu uppannaṁ kāma-vitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannaṁ byāpāda-vitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannaṁ vihiṁsā-vitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppann’uppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Ayaṁ vuccat’Ānanda pahāna-saññā.

Katamā c’Ānanda, virāga-saññā? Idh’Ānanda, bhikkhu arañña-gato vā rukkhamūla-gato vā suññāgāra-gato vā iti paṭisañcikkhati: Etaṁ santaṁ, etaṁ paṇītaṁ, yad-idaṁ sabba-saṅkhāra-samatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti. Ayaṁ vuccat’Ānanda virāgasaññā.

Katamā c’Ānanda, nirodha-saññā? Idh’Ānanda, bhikkhu arañña-gato vā rukkhamūla-gato vā suññāgāra-gato vā iti paṭisañcikkhati: Etaṁ santaṁ, etaṁ paṇītaṁ, yad-idaṁ sabba-saṅkhāra-samatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti. Ayaṁ vuccat’Ānanda nirodhasaññā.

Katamā c’Ānanda, sabba-loke anabhiratasaññā? Idh’Ānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto. Ayaṁ vuccat’Ānanda sabba-loke anabhirata-saññā.

Katamā c’Ānanda sabba-saṅkhāresu anicchāsaññā? Idh’Ānanda bhikkhu sabba-saṅkhāresu aṭṭīyati, harāyati, jigucchati. Ayaṁ vuccat’ Ānanda, sabba-saṅkhāresu anicchā-saññā.

Katamā c’Ānanda ānāpānassati? Idh’Ānanda, bhikkhu arañña-gato vā rukkhamūla-gato vā suññāgāra-gato vā nisīdati, pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So sato’va assasati sato’va passasati.

Dīghaṁ vā assasanto: Dīghaṁ assasāmī’ti pajānāti. Dīghaṁ vā passasanto: Dīghaṁ passasāmī’ti pajānāti. Rassaṁ vā assasanto: Rassaṁ assasāmī’ti pajānāti. Rassaṁ vā passasanto: Rassaṁ passasāmī’ti pajānāti. Sabba-kāyapaṭisaṁvedī assasissāmī’ti sikkhati. Sabbakāya-paṭisaṁvedī passasissāmī’ti sikkhati. Passambhayaṁ kāya-saṅkhāraṁ assasissāmī’ti sikkhati. Passambhayaṁ kāya-saṅkhāraṁ passasissāmī’ti sikkhati.

Pīti-paṭisaṁvedī assasissāmī’ti sikkhati. Pīti-paṭisaṁvedī passasissāmī’ti sikkhati. Sukha-paṭisaṁvedī assasissāmī’ti sikkhati. Sukha-paṭisaṁvedī passasissāmī’ti sikkhati. Citta-saṅkhāra-paṭisaṁvedī assasissāmī’ti sikkhati. Citta-saṅkhāra-paṭisaṁvedī passasissāmī’ti sikkhati. Passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati. Passambhayaṁ citta-saṅkhāraṁ passasissāmī’ti sikkhati.

Citta-paṭisaṁvedī assasissāmī’ti sikkhati. Citta-paṭisaṁvedī passasissāmī’ti sikkhati. Abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati. Abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati. Samādahaṁ cittaṁ assasissāmī’ti sikkhati. Samādahaṁ cittaṁ passasissāmī’ti sikkhati. Vimocayaṁ cittaṁ assasissāmī’ti sikkhati. Vimocayaṁ cittaṁ passasissāmī’ti sikkhati.

Aniccānupassī assasissāmī’ti sikkhati. Aniccānupassī passasissāmī’ti sikkhati. Virāgānupassī assasissāmī’ti sikkhati. Virāgānupassī passasissāmī’ti sikkhati. Nirodhānupassī assasissāmī’ti sikkhati. Nirodhānupassī passasissāmī’ti sikkhati. Paṭinissaggānupassī assasissāmī’ti sikkhati. Paṭinissaggānupassī passasissāmī’ti sikkhati. Ayaṁ vuccat’ Ānanda, ānāpānassati.

Sace kho tvaṁ Ānanda Girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṁ kho pan’etaṁ vijjati yaṁ Girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā’ti.

Atha kho āyasmā Ānando bhagavato santike imā dasa saññā uggahetvā yen’āyasmā Girimānando ten’upasaṅkami, upasaṅkamitvā āyasmato Girimānandassa imā dasa saññā abhāsi.

Atha kho āyasmato Girimānandassa dasa saññā sutvā so ābādho ṭhānaso paṭippassambhi. Vuṭṭhahi c’āyasmā Girimānando tamhā ābādhā. Tathā pahīno ca pan’āyasmato Girimānandassa so ābādho ahosī’ti.

Girimānanda-suttaṁ niṭṭhitaṁ.

A.V.108