Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“sammasatha no tumhe, bhikkhave, antaraṁ sammasan”ti.
“Do you engage in inward examination, bhikkhus?”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “ahaṁ kho, bhante, sammasāmi antaraṁ sammasan”ti.
When this was said, a certain bhikkhu said to the Blessed One: “Venerable sir, I engage in inward examination.”
“Yathā kathaṁ pana tvaṁ, bhikkhu, sammasasi antaraṁ sammasan”ti? Atha kho so bhikkhu byākāsi. Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṁ ārādhesi.
“How do you engage in inward examination, bhikkhu? The bhikkhu then explained but the way he explained did not satisfy the Blessed One.
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “etassa, bhagavā, kālo; etassa, sugata, kālo; yaṁ bhagavā antaraṁ sammasaṁ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
When this was said, the venerable Ānanda said this to the Blessed One: “This is the time, Blessed One, this is the time, Accomplished One, for you to explain inward examination. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Tenahānanda, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Then listen to this, Ānanda, and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” the bhikkhus replied to the Blessed One. The Blessed One said this:
“Idha, bhikkhave, bhikkhu sammasamāno sammasati antaraṁ sammasaṁ: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ. Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti? So sammasamāno evaṁ jānāti: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ. Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti. So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti. Tathāpaṭipanno ca hoti anudhammacārī. Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.
“Here, bhikkhus, when engaged in inward examination, a bhikkhu examines thus: ‘The many diverse kinds of suffering that arise in the world [headed by] aging and death—what is their |source::origin, foundation [nidāna]|, from what do they |arise::appear, originate [samudaya]|, what is their |characteristic::nature, quality, type [jātika]|, and from what do they |come into being::generated by [pabhava]|? When what is present do aging and death arise, and when what is absent do aging and death not arise? As he examines, he understands thus: ‘The many diverse kinds of suffering that arise in the world headed by aging and death, have |acquisition::attachment, taking as mine, appropriation, sense of ownership, identification [upadhi]| as their source, they arise from acquisition, have acquisition as their characteristic, and come into being from acquisition. When there is acquisition, aging and death arise, and when there is no acquisition, aging and death do not arise.’ Thus, he understands aging and death, the arising of aging and death, the ending of aging and death, and the way of practice that is suitable for leading to the ending of aging and death. He then practices and lives according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. This, bhikkhus, is called a bhikkhu who has fully and rightly entered upon the path for the complete end of suffering, for the ending of aging and death.
Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ: ‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti? So sammasamāno evaṁ jānāti: ‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti. So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti. Tathāpaṭipanno ca hoti anudhammacārī. Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.
Furthermore, when engaged in inward examination, a bhikkhu examines thus: “But this acquisition—what is its source, from what does it arise, what is its characteristic, and from what does it come into being? When what is present does acquisition arise, and when what is absent does acquisition not arise?” As he examines, he understands thus: “This acquisition has |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| as its source, arises from craving, has craving as its characteristic, and comes into being from craving. When there is craving, acquisition arises, and when there is no craving, acquisition does not arise.” Thus, he understands acquisition, the arising of acquisition, the ending of acquisition, and the way of practice that is suitable for leading to the ending of acquisition. He then practices and lives according to the Dhamma. This, bhikkhus, is called a bhikkhu who has fully and rightly entered upon the path for the complete end of suffering, for the ending of acquisition.
Athāparaṁ sammasamāno sammasati antaraṁ sammasaṁ: ‘taṇhā panāyaṁ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti? So sammasamāno evaṁ jānāti—yaṁ kho loke piyarūpaṁ sātarūpaṁ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhuṁ loke piyarūpaṁ, sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṁ loke piyarūpaṁ sātarūpaṁ …pe… ghānaṁ loke piyarūpaṁ sātarūpaṁ … jivhā loke piyarūpaṁ sātarūpaṁ … kāyo loke piyarūpaṁ sātarūpaṁ … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.
Furthermore, when engaged in inward examination, a bhikkhu examines thus: “But this craving—when arising, where does it arise? When |established::settled down, having made home [nivisati]|, upon what is it established?” As he examines, he understands thus: “Whatever in the world has an |agreeable::cherished, endearing [piyarūpa]| and |pleasant appearance::with an appealing characteristic [sātarūpa]|, it is here that this craving, when arising, arises; it is upon this that it is established. And what in the world has an agreeable and pleasant appearance? The eye has an agreeable and pleasant appearance in the world; it is here that this craving, when arising, arises; it is upon this that it is established. So too, the ear, the nose, the tongue, the body, and the mind have an agreeable and pleasant appearance in the world; it is here that this craving, when arising, arises; it is upon this that it is established.
Regarding Agreeable and Pleasant Appearances as Permanent, as Happiness
Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato addakkhuṁ sukhato addakkhuṁ attato addakkhuṁ ārogyato addakkhuṁ khemato addakkhuṁ. Te taṇhaṁ vaḍḍhesuṁ. Ye taṇhaṁ vaḍḍhesuṁ te upadhiṁ vaḍḍhesuṁ. Ye upadhiṁ vaḍḍhesuṁ te dukkhaṁ vaḍḍhesuṁ. Ye dukkhaṁ vaḍḍhesuṁ te na parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṁsu dukkhasmāti vadāmi.
Bhikkhus, whoever among the ascetics and brahmins in the past regarded anything in the world with an agreeable and pleasant appearance—as |permanent::stable, not in flux [nicca]|, as |happiness::ease, comfort, pleasure, contentment [sukha]|, as |personal::related to oneself, self, essence [atta]|, as |health::wellness, freedom from disease [ārogya]|, as |security::safety, sanctuary, peace, rest [khema]|—they |cultivated::developed, nurtured, lit. caused to increase [vaḍḍhesi]| craving. In cultivating craving, they increased acquisition. Those who increased acquisition increased suffering. Those who increased suffering were not freed from birth, aging, and death; they were not freed from sorrow, lamentation, pain, displeasure, and despair; they were not freed from suffering, I say.
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti. Te taṇhaṁ vaḍḍhissanti. Ye taṇhaṁ vaḍḍhissanti te upadhiṁ vaḍḍhissanti. Ye upadhiṁ vaḍḍhissanti te dukkhaṁ vaḍḍhissanti. Ye dukkhaṁ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.
Bhikkhus, whoever among the ascetics and brahmins in the future will regard anything in the world with an agreeable and pleasant appearance—as permanent, as happiness, as personal, as health, as security—they will cultivate craving. In cultivating craving, they will increase acquisition. Those who increase acquisition will increase suffering. Those who increase suffering will not be freed from birth, aging, and death; they will not be freed from sorrow, lamentation, pain, displeasure, and despair; they will not be freed from suffering, I say.
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti. Te taṇhaṁ vaḍḍhenti. Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti. Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti. Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.
Bhikkhus, whoever among the ascetics and brahmins at present regard anything in the world with an agreeable and pleasant appearance—as permanent, as happiness, as personal, as health, as security—they are cultivating craving. In cultivating craving, they are increasing acquisition. Those who increase acquisition are increasing suffering. Those who increase suffering are not freed from birth, aging, and death; they are not freed from sorrow, lamentation, pain, displeasure, and despair; they are not freed from suffering, I say.
Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṁsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṁ evaṁ vadeyyuṁ: ‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṁsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. So taṁ āpānīyakaṁsaṁ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya. So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
Suppose, bhikkhus, there was a bronze cup of beverage—delightful in appearance, aromatic, and full of flavor—but it was mixed with poison. Then a man would come along, overcome by heat, tormented by heat, weary, thirsty, and dehydrated. They would say to him: ‘Good man, this bronze cup of beverage is delightful in appearance, aromatic, and full of flavor, but it is mixed with poison. Drink it if you wish. While drinking, it will please you with its appearance, its aroma, and its flavor; but by drinking it, you will meet with death or deadly suffering.’ Suddenly, without reflecting, he would drink the beverage—he would not reject it—and thereby he would meet with death or deadly suffering.
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ …pe… anāgatamaddhānaṁ …pe… etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṁ vaḍḍhenti. Ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti. Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti. Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.
In the same way, bhikkhus, whoever among the ascetics and brahmins in the past regarded anything in the world with an agreeable and pleasant appearance—as permanent, as happiness, as personal, as health, as security; or whoever among the ascetics and brahmins in the future or whoever among the ascetics and brahmins at present regard anything in the world with an agreeable and pleasant appearance—as permanent, as happiness, as personal, as health, as security—they cultivate craving. In cultivating craving, they are increasing acquisition. Those who increase acquisition are increasing suffering. Those who increase suffering are not freed from birth, aging, and death; they are not freed from sorrow, lamentation, pain, displeasure, and despair; they are not freed from suffering, I say.
Regarding Agreeable and Pleasant Appearances as Impermanent, as Unsatisfactory
Ye ca kho keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, te taṇhaṁ pajahiṁsu. Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu. Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu. Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi.
Bhikkhus, whoever among the ascetics and brahmins in the past regarded everything in the world with an agreeable and pleasant appearance—as |impermanent::not lasting, transient, unreliable [anicca]|, as |unsatisfactory::distressful, unfulfilling, marked by discontent [dukkha]|, as |not-self::impersonal, not oneself, non-subjective, not suitable to identify with, coreless, essenceless [anatta]|, as |disease::illness, sickness [roga]|, as |perilous::dangerous, frightening [bhaya]|—they abandoned craving. By abandoning craving, they abandoned acquisition. Those who abandoned acquisition abandoned suffering. Those who abandoned suffering were freed from birth, aging, and death; they were freed from sorrow, lamentation, pain, displeasure, and despair; they were freed from suffering, I say.
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti, te taṇhaṁ pajahissanti. Ye taṇhaṁ pajahissanti …pe… parimuccissanti dukkhasmāti vadāmi.
Bhikkhus, whoever among the ascetics and brahmins in the future will regard everything in the world with an agreeable and pleasant appearance—as impermanent, as unsatisfactory, as not-self, as disease, as perilous—they will abandon craving. By abandoning craving, they will abandon acquisition. Those who abandon acquisition will abandon suffering. Those who abandon suffering will be freed from birth, aging, and death; they will be freed from sorrow, lamentation, pain, displeasure, and despair; they will be freed from suffering, I say.
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṁ pajahanti. Ye taṇhaṁ pajahanti te upadhiṁ pajahanti. Ye upadhiṁ pajahanti te dukkhaṁ pajahanti. Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.
Bhikkhus, whoever among the ascetics and brahmins at present regard everything in the world with an agreeable and pleasant appearance as impermanent, as unsatisfactory, as not-self, as disease, as perilous—they abandon craving. By abandoning craving, they abandon acquisition. Those who abandon acquisition also abandon suffering. Those who abandon suffering are freed from birth, aging, and death; they are freed from sorrow, lamentation, pain, displeasure, and despair; they are freed from suffering, I say.
Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṁsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṁ evaṁ vadeyyuṁ: ‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṁsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. Atha kho, bhikkhave, tassa purisassa evamassa: ‘sakkā kho me ayaṁ surāpipāsitā pānīyena vā vinetuṁ dadhimaṇḍakena vā vinetuṁ bhaṭṭhaloṇikāya vā vinetuṁ loṇasovīrakena vā vinetuṁ, na tvevāhaṁ taṁ piveyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. So taṁ āpānīyakaṁsaṁ paṭisaṅkhā na piveyya, paṭinissajjeyya. So tatonidānaṁ na maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
Suppose, bhikkhus, there was a bronze cup of beverage—delightful in appearance, aromatic, and full of flavor—but it was mixed with poison. Then a man would come along, overcome by heat, tormented by heat, weary, thirsty, and dehydrated. They would say to him: ‘Good man, this bronze cup of beverage is delightful in appearance, aromatic, and full of flavor, but it is mixed with poison. Drink it if you wish. While you drink, it will please you with its appearance, its aroma, and its flavor; but by drinking it, you will meet with death or deadly suffering.’ Then the man would think: ‘I can quench my thirst with water, curd whey, salted porridge, or sour gruel, but I should not drink that beverage, since [drinking it] would not be for my long-term benefit and happiness.’ Having reflected thus, he would not drink the beverage but would reject it, and thereby he would not meet with death or deadly suffering.
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, te taṇhaṁ pajahiṁsu. Ye taṇhaṁ pajahiṁsu te upadhiṁ pajahiṁsu. Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu. Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi.
In the same way, bhikkhus, whoever among the ascetics and brahmins in the past regarded everything in the world with an agreeable and pleasant appearance—as impermanent, as unsatisfactory, as not-self, as disease, as perilous—they abandoned craving. By abandoning craving, they abandoned acquisition. Those who abandoned acquisition abandoned suffering. Those who abandoned suffering were freed from birth, aging, and death; they were freed from sorrow, lamentation, pain, displeasure, and despair; they were freed from suffering, I say.
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ …pe… etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṁ pajahanti. Ye taṇhaṁ pajahanti te upadhiṁ pajahanti. Ye upadhiṁ pajahanti te dukkhaṁ pajahanti. Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti.
Bhikkhus, whoever among the ascetics and brahmins in the future or whoever among the ascetics and brahmins at present regard everything in the world with an agreeable and pleasant appearance—as impermanent, as unsatisfactory, as not-self, as disease, as perilous—they abandon craving. By abandoning craving, they abandon acquisition. Those who abandon acquisition also abandon suffering. Those who abandon suffering are freed from birth, aging, and death; they are freed from sorrow, lamentation, pain, displeasure, and despair; they are freed from suffering, I say.”