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Middle Discourses 148 मज्झिमनिकाय 148

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Chachakkasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

मज्झिमmaj·jhi·ma निकायni·kā·ya 148

Majjhima Nikāya 148

Middle Discourses 148
2

छछक्कसुत्तcha·chak·ka·sut·ta

Chachakkasutta

Six By Six
3

एवंe·vaṃ मेme सुतं—su·taṃ

Evaṁ me sutaṁ—

So I have heard.
4

एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
5

तत्रtat·ra खोkho भगवाbha·ga·vā भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

Tatra kho bhagavā bhikkhū āmantesi:

There the Buddha addressed the mendicants,
6

“भिक्खवो”ति।bhik·kha·vo

“bhikkhavo”ti.

“Mendicants!”
7

“भदन्ते”तिbha·dan·te तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

“Venerable sir,” they replied.
8

भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

Bhagavā etadavoca:

The Buddha said this:
9

“धम्मंdham·maṃ वो,vo भिक्खवे,bhik·kha·ve देसेस्सामिde·ses·sā·mi आदिकल्याणंā·di·kal·yā·ṇaṃ मज्झेकल्याणंmaj·jhe·kal·yā·ṇaṃ परियोसानकल्याणंpa·ri·yo·sā·na·kal·yā·ṇaṃ सात्थंsāt·thaṃ सब्यञ्जनं,sab·yañ·ja·naṃ केवलपरिपुण्णंke·va·la·pa·ri·puṇ·ṇaṃ परिसुद्धंpa·ri·sud·dhaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ पकासेस्सामि,pa·kā·ses·sā·mi यदिदं—ya·di·daṃ

“dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmi, yadidaṁ—

“Mendicants, I shall teach you the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I shall reveal a spiritual practice that’s entirely full and pure, namely,
10

छcha छक्कानि।chak·kā·ni

cha chakkāni.

the six sets of six.
11

तंtaṃ सुणाथ,su·ṇā·tha साधुकंsā·dhu·kaṃ मनसिma·na·si करोथ,ka·ro·tha भासिस्सामी”ति।bhā·sis·sā·mī

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen and apply your mind well, I will speak.”
12

“एवं,e·vaṃ भन्ते”तिbhan·te खोkho तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

“Yes, sir,” they replied.
13

भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

Bhagavā etadavoca:

The Buddha said this:
14

“छcha अज्झत्तिकानिaj·jhat·ti·kā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानि,ve·di·tab·bā·ni छcha बाहिरानिbā·hi·rā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानि,ve·di·tab·bā·ni छcha विञ्ञाणकायाviñ·ñā·ṇa·kā·yā वेदितब्बा,ve·di·tab·bā छcha फस्सकायाphas·sa·kā·yā वेदितब्बा,ve·di·tab·bā छcha वेदनाकायाve·da·nā·kā·yā वेदितब्बा,ve·di·tab·bā छcha तण्हाकायाtaṇ·hā·kā·yā वेदितब्बा।ve·di·tab·bā

“Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā.

“The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The six classes of feeling should be understood. The six classes of craving should be understood.
15

‘छcha अज्झत्तिकानिaj·jhat·ti·kā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानी’ति—ve·di·tab·bā·nī

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—

‘The six interior sense fields should be understood.’
16

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
17

चक्खायतनं,cak·khā·ya·ta·naṃ सोतायतनं,so·tā·ya·ta·naṃ घानायतनं,ghā·nā·ya·ta·naṃ जिव्हायतनं,jiv·hā·ya·ta·naṃ कायायतनं,kā·yā·ya·ta·naṃ मनायतनं।ma·nā·ya·ta·naṃ

Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.

There are the sense fields of the eye, ear, nose, tongue, body, and mind.
18

‘छcha अज्झत्तिकानिaj·jhat·ti·kā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानी’ति—ve·di·tab·bā·nī

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—

‘The six interior sense fields should be understood.’
19

इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
20

इदंi·daṃ पठमंpa·ṭha·maṃ छक्कं।chak·kaṃ

Idaṁ paṭhamaṁ chakkaṁ.

This is the first set of six.
21

‘छcha बाहिरानिbā·hi·rā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानी’ति—ve·di·tab·bā·nī

‘Cha bāhirāni āyatanāni veditabbānī’ti—

‘The six exterior sense fields should be understood.’
22

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
23

रूपायतनं,rū·pā·ya·ta·naṃ सद्दायतनं,sad·dā·ya·ta·naṃ गन्धायतनं,gan·dhā·ya·ta·naṃ रसायतनं,ra·sā·ya·ta·naṃ फोट्ठब्बायतनं,phoṭ·ṭhab·bā·ya·ta·naṃ धम्मायतनं।dham·mā·ya·ta·naṃ

Rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.

There are the sense fields of sights, sounds, smells, tastes, touches, and ideas.
24

‘छcha बाहिरानिbā·hi·rā·ni आयतनानिā·ya·ta·nā·ni वेदितब्बानी’ति—ve·di·tab·bā·nī

‘Cha bāhirāni āyatanāni veditabbānī’ti—

‘The six exterior sense fields should be understood.’
25

इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
26

इदंi·daṃ दुतियंdu·ti·yaṃ छक्कं।chak·kaṃ

Idaṁ dutiyaṁ chakkaṁ.

This is the second set of six.
27

‘छcha विञ्ञाणकायाviñ·ñā·ṇa·kā·yā वेदितब्बा’ति—ve·di·tab·bā

‘Cha viññāṇakāyā veditabbā’ti—

‘The six classes of consciousness should be understood.’
28

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
29

चक्खुञ्चcak·khuñ·ca पटिच्चpa·ṭic·ca रूपेrū·pe चca उप्पज्जतिup·paj·ja·ti चक्खुविञ्ञाणं,cak·khu·viñ·ñā·ṇaṃ

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ,

Eye consciousness arises dependent on the eye and sights.
30

सोतञ्चso·tañ·ca पटिच्चpa·ṭic·ca सद्देsad·de चca उप्पज्जतिup·paj·ja·ti सोतविञ्ञाणं,so·ta·viñ·ñā·ṇaṃ

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ,

Ear consciousness arises dependent on the ear and sounds.
31

घानञ्चghā·nañ·ca पटिच्चpa·ṭic·ca गन्धेgan·dhe चca उप्पज्जतिup·paj·ja·ti घानविञ्ञाणं,ghā·na·viñ·ñā·ṇaṃ

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ,

Nose consciousness arises dependent on the nose and smells.
32

जिव्हञ्चjiv·hañ·ca पटिच्चpa·ṭic·ca रसेra·se चca उप्पज्जतिup·paj·ja·ti जिव्हाविञ्ञाणं,jiv·hā·viñ·ñā·ṇaṃ

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ,

Tongue consciousness arises dependent on the tongue and tastes.
33

कायञ्चkā·yañ·ca पटिच्चpa·ṭic·ca फोट्ठब्बेphoṭ·ṭhab·be चca उप्पज्जतिup·paj·ja·ti कायविञ्ञाणं,kā·ya·viñ·ñā·ṇaṃ

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ,

Body consciousness arises dependent on the body and touches.
34

मनञ्चma·nañ·ca पटिच्चpa·ṭic·ca धम्मेdham·me चca उप्पज्जतिup·paj·ja·ti मनोविञ्ञाणं।ma·no·viñ·ñā·ṇaṃ

manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ.

Mind consciousness arises dependent on the mind and ideas.
35

‘छcha विञ्ञाणकायाviñ·ñā·ṇa·kā·yā वेदितब्बा’ति—ve·di·tab·bā

‘Cha viññāṇakāyā veditabbā’ti—

‘The six classes of consciousness should be understood.’
36

इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
37

इदंi·daṃ ततियंta·ti·yaṃ छक्कं।chak·kaṃ

Idaṁ tatiyaṁ chakkaṁ.

This is the third set of six.
38

‘छcha फस्सकायाphas·sa·kā·yā वेदितब्बा’ति—ve·di·tab·bā

‘Cha phassakāyā veditabbā’ti—

‘The six classes of contact should be understood.’
39

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
40

चक्खुञ्चcak·khuñ·ca पटिच्चpa·ṭic·ca रूपेrū·pe चca उप्पज्जतिup·paj·ja·ti चक्खुविञ्ञाणं,cak·khu·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो;phas·so

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
41

सोतञ्चso·tañ·ca पटिच्चpa·ṭic·ca सद्देsad·de चca उप्पज्जतिup·paj·ja·ti सोतविञ्ञाणं,so·ta·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो;phas·so

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact.
42

घानञ्चghā·nañ·ca पटिच्चpa·ṭic·ca गन्धेgan·dhe चca उप्पज्जतिup·paj·ja·ti घानविञ्ञाणं,ghā·na·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो;phas·so

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact.
43

जिव्हञ्चjiv·hañ·ca पटिच्चpa·ṭic·ca रसेra·se चca उप्पज्जतिup·paj·ja·ti जिव्हाविञ्ञाणं,jiv·hā·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो;phas·so

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact.
44

कायञ्चkā·yañ·ca पटिच्चpa·ṭic·ca फोट्ठब्बेphoṭ·ṭhab·be चca उप्पज्जतिup·paj·ja·ti कायविञ्ञाणं,kā·ya·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो;phas·so

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso;

Body consciousness arises dependent on the body and touches. The meeting of the three is contact.
45

मनञ्चma·nañ·ca पटिच्चpa·ṭic·ca धम्मेdham·me चca उप्पज्जतिup·paj·ja·ti मनोविञ्ञाणं,ma·no·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो।phas·so

manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso.

Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact.
46

‘छcha फस्सकायाphas·sa·kā·yā वेदितब्बा’ति—ve·di·tab·bā

‘Cha phassakāyā veditabbā’ti—

‘The six classes of contact should be understood.’
47

इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
48

इदंi·daṃ चतुत्थंca·tut·thaṃ छक्कं।chak·kaṃ

Idaṁ catutthaṁ chakkaṁ.

This is the fourth set of six.
49

‘छcha वेदनाकायाve·da·nā·kā·yā वेदितब्बा’ति—ve·di·tab·bā

‘Cha vedanākāyā veditabbā’ti—

‘The six classes of feeling should be understood.’
50

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
51

चक्खुञ्चcak·khuñ·ca पटिच्चpa·ṭic·ca रूपेrū·pe चca उप्पज्जतिup·paj·ja·ti चक्खुविञ्ञाणं,cak·khu·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā वेदना;ve·da·nā

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling.
52

सोतञ्चso·tañ·ca पटिच्चpa·ṭic·ca सद्देsad·de चca उप्पज्जतिup·paj·ja·ti सोतविञ्ञाणं,so·ta·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā वेदना;ve·da·nā

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;

Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact. Contact is a requirement for feeling.
53

घानञ्चghā·nañ·ca पटिच्चpa·ṭic·ca गन्धेgan·dhe चca उप्पज्जतिup·paj·ja·ti घानविञ्ञाणं,ghā·na·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā वेदना;ve·da·nā

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;

Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact. Contact is a requirement for feeling.
54

जिव्हञ्चjiv·hañ·ca पटिच्चpa·ṭic·ca रसेra·se चca उप्पज्जतिup·paj·ja·ti जिव्हाविञ्ञाणं,jiv·hā·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā वेदना;ve·da·nā

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;

Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact. Contact is a requirement for feeling.
55

कायञ्चkā·yañ·ca पटिच्चpa·ṭic·ca फोट्ठब्बेphoṭ·ṭhab·be चca उप्पज्जतिup·paj·ja·ti कायविञ्ञाणं,kā·ya·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā वेदना;ve·da·nā

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā;

Body consciousness arises dependent on the body and touches. The meeting of the three is contact. Contact is a requirement for feeling.
56

मनञ्चma·nañ·ca पटिच्चpa·ṭic·ca धम्मेdham·me चca उप्पज्जतिup·paj·ja·ti मनोविञ्ञाणं,ma·no·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā वेदना।ve·da·nā

manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā.

Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling.
57

‘छcha वेदनाकायाve·da·nā·kā·yā वेदितब्बा’ति—ve·di·tab·bā

‘Cha vedanākāyā veditabbā’ti—

‘The six classes of feeling should be understood.’
58

इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
59

इदंi·daṃ पञ्चमंpañ·ca·maṃ छक्कं।chak·kaṃ

Idaṁ pañcamaṁ chakkaṁ.

This is the fifth set of six.
60

‘छcha तण्हाकायाtaṇ·hā·kā·yā वेदितब्बा’ति—ve·di·tab·bā

‘Cha taṇhākāyā veditabbā’ti—

‘The six classes of craving should be understood.’
61

इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

That’s what I said, but why did I say it?
62

चक्खुञ्चcak·khuñ·ca पटिच्चpa·ṭic·ca रूपेrū·pe चca उप्पज्जतिup·paj·ja·ti चक्खुविञ्ञाणं,cak·khu·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā वेदना,ve·da·nā वेदनापच्चयाve·da·nā·pac·ca·yā तण्हा;taṇ·hā

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā;

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving.
63

सोतञ्चso·tañ·ca पटिच्चpa·ṭic·ca सद्देsad·de चca उप्पज्जतिup·paj·ja·ti सोतविञ्ञाणंso·ta·viñ·ñā·ṇaṃ …पे…pe

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…

Ear consciousness …
64

घानञ्चghā·nañ·ca पटिच्चpa·ṭic·ca गन्धेgan·dhe चca उप्पज्जतिup·paj·ja·ti घानविञ्ञाणंghā·na·viñ·ñā·ṇaṃ …

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …

Nose consciousness …
65

जिव्हञ्चjiv·hañ·ca पटिच्चpa·ṭic·ca रसेra·se चca उप्पज्जतिup·paj·ja·ti जिव्हाविञ्ञाणंjiv·hā·viñ·ñā·ṇaṃ …

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …

Tongue consciousness …
66

कायञ्चkā·yañ·ca पटिच्चpa·ṭic·ca फोट्ठब्बेphoṭ·ṭhab·be चca उप्पज्जतिup·paj·ja·ti कायविञ्ञाणंkā·ya·viñ·ñā·ṇaṃ …

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …

Body consciousness …
67

मनञ्चma·nañ·ca पटिच्चpa·ṭic·ca धम्मेdham·me चca उप्पज्जतिup·paj·ja·ti मनोविञ्ञाणं,ma·no·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā वेदना,ve·da·nā वेदनापच्चयाve·da·nā·pac·ca·yā तण्हा।taṇ·hā

manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā.

Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving.
68

‘छcha तण्हाकायाtaṇ·hā·kā·yā वेदितब्बा’ति—ve·di·tab·bā

‘Cha taṇhākāyā veditabbā’ti—

‘The six classes of craving should be understood.’
69

इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

That’s what I said, and this is why I said it.
70

इदंi·daṃ छट्ठंchaṭ·ṭhaṃ छक्कं।chak·kaṃ

Idaṁ chaṭṭhaṁ chakkaṁ.

This is the sixth set of six.
71

‘चक्खुcak·khu अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘Cakkhu attā’ti yo vadeyya taṁ na upapajjati.

If anyone says, ‘the eye is self,’ that is not tenable.
72

चक्खुस्सcak·khus·sa उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Cakkhussa uppādopi vayopi paññāyati.

The arising and vanishing of the eye is evident,
73

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

so it would follow that one’s self arises and vanishes.
74

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

That’s why it’s not tenable to claim that
75

‘चक्खुcak·khu अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘cakkhu attā’ti yo vadeyya.

the eye is self.
76

इतिi·ti चक्खुcak·khu अनत्ता।a·nat·tā

Iti cakkhu anattā.

So the eye is not self.
77

‘रूपाrū·pā अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘Rūpā attā’ti yo vadeyya taṁ na upapajjati.

If anyone says, ‘sights are self,’ that is not tenable.
78

रूपानंrū·pā·naṃ उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Rūpānaṁ uppādopi vayopi paññāyati.

The arising and vanishing of sights is evident,
79

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

so it would follow that one’s self arises and vanishes.
80

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

That’s why it’s not tenable to claim that
81

‘रूपाrū·pā अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘rūpā attā’ti yo vadeyya.

sights are self.
82

इतिi·ti चक्खुcak·khu अनत्ता,a·nat·tā रूपाrū·pā अनत्ता।a·nat·tā

Iti cakkhu anattā, rūpā anattā.

So the eye is not self and sights are not self.
83

‘चक्खुविञ्ञाणंcak·khu·viñ·ñā·ṇaṃ अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘Cakkhuviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.

If anyone says, ‘eye consciousness is self,’ that is not tenable.
84

चक्खुविञ्ञाणस्सcak·khu·viñ·ñā·ṇas·sa उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Cakkhuviññāṇassa uppādopi vayopi paññāyati.

The arising and vanishing of eye consciousness is evident,
85

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

so it would follow that one’s self arises and vanishes.
86

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

That’s why it’s not tenable to claim that
87

‘चक्खुविञ्ञाणंcak·khu·viñ·ñā·ṇaṃ अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘cakkhuviññāṇaṁ attā’ti yo vadeyya.

eye consciousness is self.
88

इतिi·ti चक्खुcak·khu अनत्ता,a·nat·tā रूपाrū·pā अनत्ता,a·nat·tā चक्खुविञ्ञाणंcak·khu·viñ·ñā·ṇaṃ अनत्ता।a·nat·tā

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā.

So the eye, sights, and eye consciousness are not self.
89

‘चक्खुसम्फस्सोcak·khu·sam·phas·so अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘Cakkhusamphasso attā’ti yo vadeyya taṁ na upapajjati.

If anyone says, ‘eye contact is self,’ that is not tenable.
90

चक्खुसम्फस्सस्सcak·khu·sam·phas·sas·sa उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Cakkhusamphassassa uppādopi vayopi paññāyati.

The arising and vanishing of eye contact is evident,
91

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

so it would follow that one’s self arises and vanishes.
92

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

That’s why it’s not tenable to claim that
93

‘चक्खुसम्फस्सोcak·khu·sam·phas·so अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘cakkhusamphasso attā’ti yo vadeyya.

eye contact is self.
94

इतिi·ti चक्खुcak·khu अनत्ता,a·nat·tā रूपाrū·pā अनत्ता,a·nat·tā चक्खुविञ्ञाणंcak·khu·viñ·ñā·ṇaṃ अनत्ता,a·nat·tā चक्खुसम्फस्सोcak·khu·sam·phas·so अनत्ता।a·nat·tā

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā.

So the eye, sights, eye consciousness, and eye contact are not self.
95

‘वेदनाve·da·nā अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.

If anyone says, ‘feeling is self,’ that is not tenable.
96

वेदनायve·da·nā·ya उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Vedanāya uppādopi vayopi paññāyati.

The arising and vanishing of feeling is evident,
97

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

so it would follow that one’s self arises and vanishes.
98

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

That’s why it’s not tenable to claim that
99

‘वेदनाve·da·nā अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘vedanā attā’ti yo vadeyya.

feeling is self.
100

इतिi·ti चक्खुcak·khu अनत्ता,a·nat·tā रूपाrū·pā अनत्ता,a·nat·tā चक्खुविञ्ञाणंcak·khu·viñ·ñā·ṇaṃ अनत्ता,a·nat·tā चक्खुसम्फस्सोcak·khu·sam·phas·so अनत्ता,a·nat·tā वेदनाve·da·nā अनत्ता।a·nat·tā

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā.

So the eye, sights, eye consciousness, eye contact, and feeling are not self.
101

‘तण्हाtaṇ·hā अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.

If anyone says, ‘craving is self,’ that is not tenable.
102

तण्हायtaṇ·hā·ya उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Taṇhāya uppādopi vayopi paññāyati.

The arising and vanishing of craving is evident,
103

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

so it would follow that one’s self arises and vanishes.
104

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

That’s why it’s not tenable to claim that
105

‘तण्हाtaṇ·hā अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘taṇhā attā’ti yo vadeyya.

craving is self.
106

इतिi·ti चक्खुcak·khu अनत्ता,a·nat·tā रूपाrū·pā अनत्ता,a·nat·tā चक्खुविञ्ञाणंcak·khu·viñ·ñā·ṇaṃ अनत्ता,a·nat·tā चक्खुसम्फस्सोcak·khu·sam·phas·so अनत्ता,a·nat·tā वेदनाve·da·nā अनत्ता,a·nat·tā तण्हाtaṇ·hā अनत्ता।a·nat·tā

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.

So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self.
107

‘सोतंso·taṃ अत्ता’तिat·tā योyo वदेय्यva·dey·ya …पे…pe

‘Sotaṁ attā’ti yo vadeyya …pe…

If anyone says, ‘the ear is self’ …
108

‘घानंghā·naṃ अत्ता’तिat·tā योyo वदेय्यva·dey·ya …पे…pe

‘ghānaṁ attā’ti yo vadeyya …pe…

‘the nose is self’ …
109

‘जिव्हाjiv·hā अत्ता’तिat·tā योyo वदेय्यva·dey·ya …पे…pe

‘jivhā attā’ti yo vadeyya …pe…

‘the tongue is self’ …
110

‘कायोkā·yo अत्ता’तिat·tā योyo वदेय्यva·dey·ya …पे…pe

‘kāyo attā’ti yo vadeyya …pe…

‘the body is self’ …
111

‘मनोma·no अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘mano attā’ti yo vadeyya taṁ na upapajjati.

‘the mind is self,’ that is not tenable.
112

मनस्सma·nas·sa उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Manassa uppādopi vayopi paññāyati.

The arising and vanishing of the mind is evident,
113

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

so it would follow that one’s self arises and vanishes.
114

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

That’s why it’s not tenable to claim that
115

‘मनोma·no अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘mano attā’ti yo vadeyya.

the mind is self.
116

इतिi·ti मनोma·no अनत्ता।a·nat·tā

Iti mano anattā.

So the mind is not self.
117

‘धम्माdham·mā अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘Dhammā attā’ti yo vadeyya taṁ na upapajjati.

If anyone says, ‘ideas are self’ …
118

धम्मानंdham·mā·naṃ उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Dhammānaṁ uppādopi vayopi paññāyati.

(Pāli only)
119

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

(Pāli only)
120

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

(Pāli only)
121

‘धम्माdham·mā अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘dhammā attā’ti yo vadeyya.

(Pāli only)
122

इतिi·ti मनोma·no अनत्ता,a·nat·tā धम्माdham·mā अनत्ता।a·nat·tā

Iti mano anattā, dhammā anattā.

(Pāli only)
123

‘मनोविञ्ञाणंma·no·viñ·ñā·ṇaṃ अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘Manoviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati.

‘mind consciousness is self’ …
124

मनोविञ्ञाणस्सma·no·viñ·ñā·ṇas·sa उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Manoviññāṇassa uppādopi vayopi paññāyati.

(Pāli only)
125

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

(Pāli only)
126

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

(Pāli only)
127

‘मनोविञ्ञाणंma·no·viñ·ñā·ṇaṃ अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘manoviññāṇaṁ attā’ti yo vadeyya.

(Pāli only)
128

इतिi·ti मनोma·no अनत्ता,a·nat·tā धम्माdham·mā अनत्ता,a·nat·tā मनोविञ्ञाणंma·no·viñ·ñā·ṇaṃ अनत्ता।a·nat·tā

Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā.

(Pāli only)
129

‘मनोसम्फस्सोma·no·sam·phas·so अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati.

‘mind contact is self’ …
130

मनोसम्फस्सस्सma·no·sam·phas·sas·sa उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Manosamphassassa uppādopi vayopi paññāyati.

(Pāli only)
131

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

(Pāli only)
132

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

(Pāli only)
133

‘मनोसम्फस्सोma·no·sam·phas·so अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘manosamphasso attā’ti yo vadeyya.

(Pāli only)
134

इतिi·ti मनोma·no अनत्ता,a·nat·tā धम्माdham·mā अनत्ता,a·nat·tā मनोविञ्ञाणंma·no·viñ·ñā·ṇaṃ अनत्ता,a·nat·tā मनोसम्फस्सोma·no·sam·phas·so अनत्ता।a·nat·tā

Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā.

(Pāli only)
135

‘वेदनाve·da·nā अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘Vedanā attā’ti yo vadeyya taṁ na upapajjati.

‘feeling is self’ …
136

वेदनायve·da·nā·ya उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Vedanāya uppādopi vayopi paññāyati.

(Pāli only)
137

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

(Pāli only)
138

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

(Pāli only)
139

‘वेदनाve·da·nā अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘vedanā attā’ti yo vadeyya.

(Pāli only)
140

इतिi·ti मनोma·no अनत्ता,a·nat·tā धम्माdham·mā अनत्ता,a·nat·tā मनोविञ्ञाणंma·no·viñ·ñā·ṇaṃ अनत्ता,a·nat·tā मनोसम्फस्सोma·no·sam·phas·so अनत्ता,a·nat·tā वेदनाve·da·nā अनत्ता।a·nat·tā

Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā.

(Pāli only)
141

‘तण्हाtaṇ·hā अत्ता’तिat·tā योyo वदेय्यva·dey·ya तंtaṃ नna उपपज्जति।u·pa·paj·ja·ti

‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati.

‘craving is self,’ that is not tenable.
142

तण्हायtaṇ·hā·ya उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति।pañ·ñā·ya·ti

Taṇhāya uppādopi vayopi paññāyati.

The arising and vanishing of craving is evident,
143

यस्सyas·sa खोkho पनpa·na उप्पादोपिup·pā·do·pi वयोपिva·yo·pi पञ्ञायति,pañ·ñā·ya·ti ‘अत्ताat·tā मेme उप्पज्जतिup·paj·ja·ti चca वेतिve·ti चा’तिcā इच्चस्सic·cas·sa एवमागतंe·va·mā·ga·taṃ होति।ho·ti

Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti.

so it would follow that one’s self arises and vanishes.
144

तस्माtas·mā तंtaṃ नna उपपज्जति:u·pa·paj·ja·ti

Tasmā taṁ na upapajjati:

That’s why it’s not tenable to claim that
145

‘तण्हाtaṇ·hā अत्ता’तिat·tā योyo वदेय्य।va·dey·ya

‘taṇhā attā’ti yo vadeyya.

craving is self.
146

इतिi·ti मनोma·no अनत्ता,a·nat·tā धम्माdham·mā अनत्ता,a·nat·tā मनोविञ्ञाणंma·no·viñ·ñā·ṇaṃ अनत्ता,a·nat·tā मनोसम्फस्सोma·no·sam·phas·so अनत्ता,a·nat·tā वेदनाve·da·nā अनत्ता,a·nat·tā तण्हाtaṇ·hā अनत्ता।a·nat·tā

Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.

So the mind, ideas, mind consciousness, mind contact, feeling, and craving are not self.
147

अयंa·yaṃ खोkho पन,pa·na भिक्खवे,bhik·kha·ve सक्कायसमुदयगामिनीsak·kā·ya·sa·mu·da·ya·gā·mi·nī पटिपदा—pa·ṭi·pa·dā

Ayaṁ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā—

Now, mendicants, this is the practice that leads to the origin of substantial reality.
148

चक्खुंcak·khuṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति;sa·ma·nu·pas·sa·ti

cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

You regard the eye like this: ‘This is mine, I am this, this is my self.’
149

रूपेrū·pe ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति;sa·ma·nu·pas·sa·ti

rūpe ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

You regard sights …
150

चक्खुविञ्ञाणंcak·khu·viñ·ñā·ṇaṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति;sa·ma·nu·pas·sa·ti

cakkhuviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

eye consciousness …
151

चक्खुसम्फस्संcak·khu·sam·phas·saṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति;sa·ma·nu·pas·sa·ti

cakkhusamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

eye contact …
152

वेदनंve·da·naṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति;sa·ma·nu·pas·sa·ti

vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

feeling …
153

तण्हंtaṇ·haṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति;sa·ma·nu·pas·sa·ti

taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

craving like this: ‘This is mine, I am this, this is my self.’
154

सोतंso·taṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सतिsa·ma·nu·pas·sa·ti …पे…pe

sotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…

You regard the ear …
155

घानंghā·naṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सतिsa·ma·nu·pas·sa·ti …पे…pe

ghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…

nose …
156

जिव्हंjiv·haṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सतिsa·ma·nu·pas·sa·ti …पे…pe

jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…

tongue …
157

कायंkā·yaṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सतिsa·ma·nu·pas·sa·ti …पे…pe

kāyaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe…

body …
158

मनंma·naṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति,sa·ma·nu·pas·sa·ti धम्मेdham·me ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति,sa·ma·nu·pas·sa·ti मनोविञ्ञाणंma·no·viñ·ñā·ṇaṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति,sa·ma·nu·pas·sa·ti मनोसम्फस्संma·no·sam·phas·saṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति,sa·ma·nu·pas·sa·ti वेदनंve·da·naṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति,sa·ma·nu·pas·sa·ti तण्हंtaṇ·haṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manoviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manosamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.

mind … ideas … mind consciousness … mind contact … feeling … craving like this: ‘This is mine, I am this, this is my self.’
159

अयंa·yaṃ खोkho पन,pa·na भिक्खवे,bhik·kha·ve सक्कायनिरोधगामिनीsak·kā·ya·ni·ro·dha·gā·mi·nī पटिपदा—pa·ṭi·pa·dā

Ayaṁ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā—

But this is the practice that leads to the cessation of substantial reality.
160

चक्खुंcak·khuṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

You regard the eye like this: ‘This is not mine, I am not this, this is not my self.’
161

रूपेrū·pe ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

Rūpe ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

You regard sights …
162

चक्खुविञ्ञाणंcak·khu·viñ·ñā·ṇaṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

Cakkhuviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

eye consciousness …
163

चक्खुसम्फस्संcak·khu·sam·phas·saṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

Cakkhusamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

eye contact …
164

वेदनंve·da·naṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

feeling …
165

तण्हंtaṇ·haṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

craving like this: ‘This is not mine, I am not this, this is not my self.’
166

सोतंso·taṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सतिsa·ma·nu·pas·sa·ti …पे…pe

Sotaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…

You regard the ear …
167

घानंghā·naṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सतिsa·ma·nu·pas·sa·ti …पे…pe

ghānaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…

nose …
168

जिव्हंjiv·haṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सतिsa·ma·nu·pas·sa·ti …पे…pe

jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…

tongue …
169

कायंkā·yaṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सतिsa·ma·nu·pas·sa·ti …पे…pe

kāyaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe…

body …
170

मनंma·naṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

mind like this: ‘This is not mine, I am not this, this is not my self.’
171

धम्मेdham·me ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

Dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

You regard ideas …
172

मनोविञ्ञाणंma·no·viñ·ñā·ṇaṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

Manoviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

mind consciousness …
173

मनोसम्फस्संma·no·sam·phas·saṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

Manosamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

mind contact …
174

वेदनंve·da·naṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

feeling …
175

तण्हंtaṇ·haṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā समनुपस्सति।sa·ma·nu·pas·sa·ti

Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

craving like this: ‘This is not mine, I am not this, this is not my self.’
176

चक्खुञ्च,cak·khuñ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca रूपेrū·pe चca उप्पज्जतिup·paj·ja·ti चक्खुविञ्ञाणं,cak·khu·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā उप्पज्जतिup·paj·ja·ti वेदयितंve·da·yi·taṃ सुखंsu·khaṃ वाvā दुक्खंduk·khaṃ वाvā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वा।vā

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for the arising of what is felt as pleasant, painful, or neutral.
177

सोso सुखायsu·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no अभिनन्दतिa·bhi·nan·da·ti अभिवदतिa·bhi·va·da·ti अज्झोसायaj·jho·sā·ya तिट्ठति।tiṭ·ṭha·ti

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.

When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,
178

तस्सtas·sa रागानुसयोrā·gā·nu·sa·yo अनुसेति।a·nu·se·ti

Tassa rāgānusayo anuseti.

the underlying tendency to greed underlies that.
179

दुक्खायduk·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no सोचतिso·ca·ti किलमतिki·la·ma·ti परिदेवतिpa·ri·de·va·ti उरत्ताळिंu·rat·tā·ḷiṃ कन्दतिkan·da·ti सम्मोहंsam·mo·haṃ आपज्जति।ā·paj·ja·ti

Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.

When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,
180

तस्सtas·sa पटिघानुसयोpa·ṭi·ghā·nu·sa·yo अनुसेति।a·nu·se·ti

Tassa paṭighānusayo anuseti.

the underlying tendency to aversion underlies that.
181

अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no तस्साtas·sā वेदनायve·da·nā·ya समुदयञ्चsa·mu·da·yañ·ca अत्थङ्गमञ्चat·thaṅ·ga·mañ·ca अस्सादञ्चas·sā·dañ·ca आदीनवञ्चā·dī·na·vañ·ca निस्सरणञ्चnis·sa·ra·ṇañ·ca यथाभूतंya·thā·bhū·taṃ नप्पजानाति।nap·pa·jā·nā·ti

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.

When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,
182

तस्सtas·sa अविज्जानुसयोa·vij·jā·nu·sa·yo अनुसेति।a·nu·se·ti

Tassa avijjānusayo anuseti.

the underlying tendency to ignorance underlies that.
183

सोso वत,va·ta भिक्खवे,bhik·kha·ve सुखायsu·khā·ya वेदनायve·da·nā·ya रागानुसयंrā·gā·nu·sa·yaṃ अप्पहायap·pa·hā·ya दुक्खायduk·khā·ya वेदनायve·da·nā·ya पटिघानुसयंpa·ṭi·ghā·nu·sa·yaṃ अप्पटिविनोदेत्वाap·pa·ṭi·vi·no·det·vā अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya अविज्जानुसयंa·vij·jā·nu·sa·yaṃ असमूहनित्वाa·sa·mū·ha·nit·vā अविज्जंa·vij·jaṃ अप्पहायap·pa·hā·ya विज्जंvij·jaṃ अनुप्पादेत्वाa·nup·pā·det·vā दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me दुक्खस्सन्तकरोduk·khas·san·ta·ka·ro भविस्सतीति—नेतंbha·vis·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati.

Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to aversion toward painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it is quite impossible to make an end of suffering in this very life.
184

सोतञ्च,so·tañ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca सद्देsad·de चca उप्पज्जतिup·paj·ja·ti सोतविञ्ञाणंso·ta·viñ·ñā·ṇaṃ …पे…pe

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…

Ear consciousness …
185

घानञ्च,ghā·nañ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca गन्धेgan·dhe चca उप्पज्जतिup·paj·ja·ti घानविञ्ञाणंghā·na·viñ·ñā·ṇaṃ …पे…pe

ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…

Nose consciousness …
186

जिव्हञ्च,jiv·hañ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca रसेra·se चca उप्पज्जतिup·paj·ja·ti जिव्हाविञ्ञाणंjiv·hā·viñ·ñā·ṇaṃ …पे…pe

jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…

Tongue consciousness …
187

कायञ्च,kā·yañ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca फोट्ठब्बेphoṭ·ṭhab·be चca उप्पज्जतिup·paj·ja·ti कायविञ्ञाणंkā·ya·viñ·ñā·ṇaṃ …पे…pe

kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…

Body consciousness …
188

मनञ्च,ma·nañ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca धम्मेdham·me चca उप्पज्जतिup·paj·ja·ti मनोविञ्ञाणं,ma·no·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā उप्पज्जतिup·paj·ja·ti वेदयितंve·da·yi·taṃ सुखंsu·khaṃ वाvā दुक्खंduk·khaṃ वाvā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वा।vā

manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.

Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for the arising of what is felt as pleasant, painful, or neutral.
189

सोso सुखायsu·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no अभिनन्दतिa·bhi·nan·da·ti अभिवदतिa·bhi·va·da·ti अज्झोसायaj·jho·sā·ya तिट्ठति।tiṭ·ṭha·ti

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.

When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,
190

तस्सtas·sa रागानुसयोrā·gā·nu·sa·yo अनुसेति।a·nu·se·ti

Tassa rāgānusayo anuseti.

the underlying tendency to greed underlies that.
191

दुक्खायduk·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no सोचतिso·ca·ti किलमतिki·la·ma·ti परिदेवतिpa·ri·de·va·ti उरत्ताळिंu·rat·tā·ḷiṃ कन्दतिkan·da·ti सम्मोहंsam·mo·haṃ आपज्जति।ā·paj·ja·ti

Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.

When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,
192

तस्सtas·sa पटिघानुसयोpa·ṭi·ghā·nu·sa·yo अनुसेति।a·nu·se·ti

Tassa paṭighānusayo anuseti.

the underlying tendency to aversion underlies that.
193

अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no तस्साtas·sā वेदनायve·da·nā·ya समुदयञ्चsa·mu·da·yañ·ca अत्थङ्गमञ्चat·thaṅ·ga·mañ·ca अस्सादञ्चas·sā·dañ·ca आदीनवञ्चā·dī·na·vañ·ca निस्सरणञ्चnis·sa·ra·ṇañ·ca यथाभूतंya·thā·bhū·taṃ नप्पजानाति।nap·pa·jā·nā·ti

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti.

When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,
194

तस्सtas·sa अविज्जानुसयोa·vij·jā·nu·sa·yo अनुसेति।a·nu·se·ti

Tassa avijjānusayo anuseti.

the underlying tendency to ignorance underlies that.
195

सोso वत,va·ta भिक्खवे,bhik·kha·ve सुखायsu·khā·ya वेदनायve·da·nā·ya रागानुसयंrā·gā·nu·sa·yaṃ अप्पहायap·pa·hā·ya दुक्खायduk·khā·ya वेदनायve·da·nā·ya पटिघानुसयंpa·ṭi·ghā·nu·sa·yaṃ अप्पटिविनोदेत्वाap·pa·ṭi·vi·no·det·vā अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya अविज्जानुसयंa·vij·jā·nu·sa·yaṃ असमूहनित्वाa·sa·mū·ha·nit·vā अविज्जंa·vij·jaṃ अप्पहायap·pa·hā·ya विज्जंvij·jaṃ अनुप्पादेत्वाa·nup·pā·det·vā दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me दुक्खस्सन्तकरोduk·khas·san·ta·ka·ro भविस्सतीति—नेतंbha·vis·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati.

Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to aversion toward painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it is quite impossible to make an end of suffering in this very life.
196

चक्खुञ्च,cak·khuñ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca रूपेrū·pe चca उप्पज्जतिup·paj·ja·ti चक्खुविञ्ञाणं,cak·khu·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā उप्पज्जतिup·paj·ja·ti वेदयितंve·da·yi·taṃ सुखंsu·khaṃ वाvā दुक्खंduk·khaṃ वाvā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वा।vā

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.

Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for the arising of what is felt as pleasant, painful, or neutral.
197

सोso सुखायsu·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no नाभिनन्दतिnā·bhi·nan·da·ti नाभिवदतिnā·bhi·va·da·ti नाज्झोसायnāj·jho·sā·ya तिट्ठति।tiṭ·ṭha·ti

So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.

When you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it,
198

तस्सtas·sa रागानुसयोrā·gā·nu·sa·yo नानुसेति।nā·nu·se·ti

Tassa rāgānusayo nānuseti.

the underlying tendency to greed does not underlie that.
199

दुक्खायduk·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no नna सोचतिso·ca·ti नna किलमतिki·la·ma·ti नna परिदेवतिpa·ri·de·va·ti नna उरत्ताळिंu·rat·tā·ḷiṃ कन्दतिkan·da·ti नna सम्मोहंsam·mo·haṃ आपज्जति।ā·paj·ja·ti

Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.

When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion,
200

तस्सtas·sa पटिघानुसयोpa·ṭi·ghā·nu·sa·yo नानुसेति।nā·nu·se·ti

Tassa paṭighānusayo nānuseti.

the underlying tendency to aversion does not underlie that.
201

अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no तस्साtas·sā वेदनायve·da·nā·ya समुदयञ्चsa·mu·da·yañ·ca अत्थङ्गमञ्चat·thaṅ·ga·mañ·ca अस्सादञ्चas·sā·dañ·ca आदीनवञ्चā·dī·na·vañ·ca निस्सरणञ्चnis·sa·ra·ṇañ·ca यथाभूतंya·thā·bhū·taṃ पजानाति।pa·jā·nā·ti

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.

When you experience a neutral feeling, if you truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,
202

तस्सtas·sa अविज्जानुसयोa·vij·jā·nu·sa·yo नानुसेति।nā·nu·se·ti

Tassa avijjānusayo nānuseti.

the underlying tendency to ignorance does not underlie that.
203

सोso वत,va·ta भिक्खवे,bhik·kha·ve सुखायsu·khā·ya वेदनायve·da·nā·ya रागानुसयंrā·gā·nu·sa·yaṃ पहायpa·hā·ya दुक्खायduk·khā·ya वेदनायve·da·nā·ya पटिघानुसयंpa·ṭi·ghā·nu·sa·yaṃ पटिविनोदेत्वाpa·ṭi·vi·no·det·vā अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya अविज्जानुसयंa·vij·jā·nu·sa·yaṃ समूहनित्वाsa·mū·ha·nit·vā अविज्जंa·vij·jaṃ पहायpa·hā·ya विज्जंvij·jaṃ उप्पादेत्वाup·pā·det·vā दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me दुक्खस्सन्तकरोduk·khas·san·ta·ka·ro भविस्सतीति—ठानमेतंbha·vis·sa·tī·ti विज्जति।vij·ja·ti

So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati.

Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to aversion toward painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in this very life.
204

सोतञ्च,so·tañ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca सद्देsad·de चca उप्पज्जतिup·paj·ja·ti सोतविञ्ञाणंso·ta·viñ·ñā·ṇaṃ …पे…।pe

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe….

Ear consciousness …
205

घानञ्च,ghā·nañ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca गन्धेgan·dhe चca उप्पज्जतिup·paj·ja·ti घानविञ्ञाणंghā·na·viñ·ñā·ṇaṃ …पे…।pe

Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe….

Nose consciousness …
206

जिव्हञ्च,jiv·hañ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca रसेra·se चca उप्पज्जतिup·paj·ja·ti जिव्हाविञ्ञाणंjiv·hā·viñ·ñā·ṇaṃ …पे…।pe

Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe….

Tongue consciousness …
207

कायञ्च,kā·yañ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca फोट्ठब्बेphoṭ·ṭhab·be चca उप्पज्जतिup·paj·ja·ti कायविञ्ञाणंkā·ya·viñ·ñā·ṇaṃ …पे…।pe

Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe….

Body consciousness …
208

“मनञ्च,ma·nañ·ca भिक्खवे,bhik·kha·ve पटिच्चpa·ṭic·ca धम्मेdham·me चca उप्पज्जतिup·paj·ja·ti मनोविञ्ञाणंma·no·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā उप्पज्जतिup·paj·ja·ti वेदयितंve·da·yi·taṃ सुखंsu·khaṃ वाvā दुक्खंduk·khaṃ वाvā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वा।vā

“Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.

Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for what is felt as pleasant, painful, or neutral.
209

सोso सुखायsu·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no नाभिनन्दतिnā·bhi·nan·da·ti नाभिवदतिnā·bhi·va·da·ti नाज्झोसायnāj·jho·sā·ya तिट्ठति।tiṭ·ṭha·ti

So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.

When you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it,
210

तस्सtas·sa रागानुसयोrā·gā·nu·sa·yo नानुसेति।nā·nu·se·ti

Tassa rāgānusayo nānuseti.

the underlying tendency to greed does not underlie that.
211

दुक्खायduk·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no नna सोचतिso·ca·ti नna किलमतिki·la·ma·ti नna परिदेवतिpa·ri·de·va·ti नna उरत्ताळिंu·rat·tā·ḷiṃ कन्दतिkan·da·ti नna सम्मोहंsam·mo·haṃ आपज्जति।ā·paj·ja·ti

Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.

When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion,
212

तस्सtas·sa पटिघानुसयोpa·ṭi·ghā·nu·sa·yo नानुसेति।nā·nu·se·ti

Tassa paṭighānusayo nānuseti.

the underlying tendency to aversion does not underlie that.
213

अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya फुट्ठोphuṭ·ṭho समानोsa·mā·no तस्साtas·sā वेदनायve·da·nā·ya समुदयञ्चsa·mu·da·yañ·ca अत्थङ्गमञ्चat·thaṅ·ga·mañ·ca अस्सादञ्चas·sā·dañ·ca आदीनवञ्चā·dī·na·vañ·ca निस्सरणञ्चnis·sa·ra·ṇañ·ca यथाभूतंya·thā·bhū·taṃ पजानाति।pa·jā·nā·ti

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti.

When you experience a neutral feeling, if you truly understand that feeling’s origin, disappearance, gratification, drawback, and escape,
214

तस्सtas·sa अविज्जानुसयोa·vij·jā·nu·sa·yo नानुसेति।nā·nu·se·ti

Tassa avijjānusayo nānuseti.

the underlying tendency to ignorance does not underlie that.
215

सोso वत,va·ta भिक्खवे,bhik·kha·ve सुखायsu·khā·ya वेदनायve·da·nā·ya रागानुसयंrā·gā·nu·sa·yaṃ पहायpa·hā·ya दुक्खायduk·khā·ya वेदनायve·da·nā·ya पटिघानुसयंpa·ṭi·ghā·nu·sa·yaṃ पटिविनोदेत्वाpa·ṭi·vi·no·det·vā अदुक्खमसुखायa·duk·kha·ma·su·khā·ya वेदनायve·da·nā·ya अविज्जानुसयंa·vij·jā·nu·sa·yaṃ समूहनित्वाsa·mū·ha·nit·vā अविज्जंa·vij·jaṃ पहायpa·hā·ya विज्जंvij·jaṃ उप्पादेत्वाup·pā·det·vā दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me दुक्खस्सन्तकरोduk·khas·san·ta·ka·ro भविस्सतीति—ठानमेतंbha·vis·sa·tī·ti विज्जति।vij·ja·ti

So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati.

Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to aversion toward painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in this very life.
216

एवंe·vaṃ पस्सं,pas·saṃ भिक्खवे,bhik·kha·ve सुतवाsu·ta·vā अरियसावकोa·ri·ya·sā·va·ko चक्खुस्मिंcak·khus·miṃ निब्बिन्दति,nib·bin·da·ti रूपेसुrū·pe·su निब्बिन्दति,nib·bin·da·ti चक्खुविञ्ञाणेcak·khu·viñ·ñā·ṇe निब्बिन्दति,nib·bin·da·ti चक्खुसम्फस्सेcak·khu·sam·phas·se निब्बिन्दति,nib·bin·da·ti वेदनायve·da·nā·ya निब्बिन्दति,nib·bin·da·ti तण्हायtaṇ·hā·ya निब्बिन्दति।nib·bin·da·ti

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.

Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, feeling, and craving.
217

सोतस्मिंso·tas·miṃ निब्बिन्दति,nib·bin·da·ti सद्देसुsad·de·su निब्बिन्दतिnib·bin·da·ti …पे…pe

Sotasmiṁ nibbindati, saddesu nibbindati …pe…

They grow disillusioned with the ear …
218

घानस्मिंghā·nas·miṃ निब्बिन्दति,nib·bin·da·ti गन्धेसुgan·dhe·su निब्बिन्दतिnib·bin·da·ti …

ghānasmiṁ nibbindati, gandhesu nibbindati …

nose …
219

जिव्हायjiv·hā·ya निब्बिन्दति,nib·bin·da·ti रसेसुra·se·su निब्बिन्दतिnib·bin·da·ti …

jivhāya nibbindati, rasesu nibbindati …

tongue …
220

कायस्मिंkā·yas·miṃ निब्बिन्दति,nib·bin·da·ti फोट्ठब्बेसुphoṭ·ṭhab·be·su निब्बिन्दतिnib·bin·da·ti …

kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati …

body …
221

मनस्मिंma·nas·miṃ निब्बिन्दति,nib·bin·da·ti धम्मेसुdham·me·su निब्बिन्दति,nib·bin·da·ti मनोविञ्ञाणेma·no·viñ·ñā·ṇe निब्बिन्दति,nib·bin·da·ti मनोसम्फस्सेma·no·sam·phas·se निब्बिन्दति,nib·bin·da·ti वेदनायve·da·nā·ya निब्बिन्दति,nib·bin·da·ti तण्हायtaṇ·hā·ya निब्बिन्दति।nib·bin·da·ti

manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.

mind, ideas, mind consciousness, mind contact, feeling, and craving.
222

निब्बिन्दंnib·bin·daṃ विरज्जति,vi·raj·ja·ti विरागाvi·rā·gā विमुच्चति।vi·muc·ca·ti विमुत्तस्मिंvi·mut·tas·miṃ विमुत्तमितिvi·mut·ta·mi·ti ञाणंñā·ṇaṃ होति।ho·ti

Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

Being disillusioned, desire fades away. When desire fades away they’re freed. When it is freed, they know it is freed.
223

‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्ताया’तिit·that·tā·yā पजानाती”ति।pa·jā·nā·tī

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
224

इदमवोचi·da·ma·vo·ca भगवा।bha·ga·vā

Idamavoca bhagavā.

That is what the Buddha said.
225

अत्तमनाat·ta·ma·nā तेte भिक्खूbhik·khū भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दुन्ति।a·bhi·nan·dun·ti

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, the mendicants approved what the Buddha said.
226

इमस्मिंi·mas·miṃ खोkho पनpa·na वेय्याकरणस्मिंvey·yā·ka·ra·ṇas·miṃ भञ्ञमानेbhañ·ña·mā·ne सट्ठिमत्तानंsaṭ·ṭhi·mat·tā·naṃ भिक्खूनंbhik·khū·naṃ अनुपादायa·nu·pā·dā·ya आसवेहिā·sa·ve·hi चित्तानिcit·tā·ni विमुच्चिंसूति।vi·muc·ciṃ·sū·ti

Imasmiṁ kho pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.

And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping.
227

छछक्कसुत्तंcha·chak·ka·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ छट्ठं।chaṭ·ṭhaṃ

Chachakkasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.