This sutta starts with misunderstanding and miscommunication from Sāti the fisherman’s son who was a bhikkhu and had developed this wrong view that it is this very same viññāṇaṃ or consciousness that roams and transmigrates, not another. (sandhāvati saṁsarati)
There are two kinds of viññāṇaṃ – one is established consciousness which arises and passes away with the sense doors due to conditions and another which is unestablished. Sāti is referring to the ESTABLISHED one and Buddha provides clarity to all the bhikkhu’s on this type of consciousness only and not the other one, which is unestablished as in “viññāṇaṃ anidassanam anatam sabbato pabbam”. It would have been an insight if Sāti would have asked clarification on the second one.
We can also call it as subjective and objective consciousness. Subjective is with sense feeling and perception and objective is without any sense perceptions and feelings as explained to Bahiya.
How does the viññāṇaṃ gets classified and established?
‘‘Yaṃ yadeva, bhikkhave, paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇaṃtveva saṅkhyaṃ gacchati
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ
gacchati;
sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati; ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇaṃtveva saṅkhyaṃ gacchati;
jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati;
kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva
saṅkhyaṃ gacchati;
manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati
Thus consciousness arising due to direction of that object and sense is classified as per requisite condition in dependence on which it arises.
“As in the case of fire, it is classified simply by whatever requisite condition in dependence on which it burns. If were to be dependent upon pieces of wood, then it is classified as wood fire, if it were to be dependent upon garbage, it is classified as garbage fire, if it is on dry grass, then classified as grass fire, if it is on cowdung, then classified as cowdung fire, if it is on husk, then it is classified as husk fire.
What is a fire? A thing? Or a process?
A fire is always in motion, never still. Furthermore, a fire is “fed” by its “fuel,” and what feeds a fire is what defines it. If what feeds a fire is gas, then the fire is (reckoned as) a “gas fire.” If what feeds a fire is the bush, then the fire is (reckoned as) a “bushfire.” And so on. A fire’s identity is “the particular condition dependent upon which it burns,” its “fuel,” what “feeds” it.
In the same way, consciousness is simply classified dependent on the sense and sense object it connects to like the fire and the substance it is burning to and will be there until there is fuel equivalent to a fire. As long as the food is there, so also it is going to burn by connecting to it.
‘‘Bhūtamidanti , bhikkhave, passathā’’ti? ‘‘Evaṃ, bhante’’.
‘‘Tadāhārasambhavanti, bhikkhave, passathā’’ti? ‘‘Evaṃ, bhante’’.
‘‘Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā’’ ti? ‘‘Evaṃ, bhante’’.
‘‘Bhūtamidaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā’’ti? ‘‘Evaṃ, bhante’’
Tadāhārasambhavaṃ nossūti, bhikkhave , kaṅkhato uppajjati vicikicchā’’ti?
‘‘Evaṃ, bhante’’
Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave,
kaṅkhato uppajjati vicikicchā’’ti? ‘‘Evaṃ, bhante’’.
‘‘Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sāpahīyatī’’ti? ‘‘Evaṃ, bhante’’.
‘‘Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī’’ti? ‘‘Evaṃ, bhante’’.
‘‘Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passatāe yā vicikicchā sā pahīyatī’’ti? Evaṃ , bhante’’.
‘‘Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā’’ti? ‘‘Evaṃ, bhante’’.
‘‘Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā’’ti? ‘‘Evaṃ, bhante’’.
‘‘Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi voettha nibbicikicchā’’ti? ‘‘Evaṃ, bhante’’.
Let us first understand what Buddha is indicating as Bhūta using the above metaphor or simile.
🔸 Immediate Context of the Question: “Do You See Bhūta?”
Let’s break it down step-by-step:
🔹 1. The Fire Simile
The Buddha uses a simile: “Just as fire burns dependent on grass and sticks, and when it has nothing to cling to, it goes out.”
Similarly, when consciousness does not find a footing, it cannot continue and requires name + form to continue
So in the simile: Fuel = upādāna (clinging, grasping), Fire = viññāṇa (consciousness), Bhūta = the burning state, the presently active manifestation (bhūta from √bhū, “to be, to become”)
🔹 What Does “Seeing Bhūta” Mean Here?
🔥 Just as you can see a flame when it is burning on fuel,
🧠 You can observe consciousness when it is established on conditions like nāmarūpa, it functions.
So when the Buddha asks:
“Do you see bhūta?”
He is essentially saying: “Do you recognize that what is manifest (bhūta) exists only because of its fuel—it is not self-sustaining?”
And the monk answers: “Yes, Bhante.”
He sees that what is manifest (e.g., fire or consciousness) depends entirely on the conditions that sustain it.
🔸 Why This Is So Crucial
This exchange is a rebuttal to Sāti’s eternalist view that consciousness is a “travelling entity” (like a soul). The Buddha is showing: There is no independent, eternal consciousness.
What we call consciousness is a burning process—a bhūta—that arises and ceases with conditions. If fuel (upādāna) is absent, the fire (viññāṇa) goes out. Therefore: “Do you see bhūta?” = “Do you see the conditional, impermanent nature of what is manifest?”
🔹 Etymological Note: Bhūta
Bhūta = “that which has become,” from √bhū (“to be, to arise”) In classical usage, bhūta can refer to: Any manifest phenomenon or a state that has come into being or elements (as in mahābhūta – great elements) Or even flame/fire as an active entity (especially in the above simile)
Now, let us go over the sutta
Do you see Bhūta ? – Yes Bhante
Do you see food or āhāra as the cause of manifestation? Yes Bhante
Do you see that when āhāra is ceased (nirodha), bhūta also gets into nirodha? Yes Bhante
When you don’t see bhūta, would this not create doubt in the mind? Yes Bhante
When you don’t see āhāra as the cause of manifestation would this not create doubt in the mind? Yes Bhante
When you don’t see āhāra is nirodha, bhūta also getting into nirodha would this not create doubt in the mind? Yes Bhante
When one sees bhuta with knowledge as it is (yathābhūta) and with wisdom, then his doubt will be removed
When one sees āhāra with yathābhūta wisdom as the condition for manifestation, then his doubt will be removed
When one sees with yathābhūta wisdom of āhāra is nirodha, bhūta also gets into nirodha, his doubt will be removed
Thus, when one purifies and sees with wisdom, he can see things as they are actually are which is bhūta and āhāra and all doubts gets cleared.
‘Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā,
phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
Bhikkhus, there are these four kinds of nutriment for the maintenance of beings who have already come to be, and for the support of those seeking a new becoming (rebirth). What four? Physical nutriment (kabaḷīkāra-āhāra), either gross or subtle;
Contact (phassa) as the second; Mental volition (manosañcetanā) as the third; Consciousness (viññāṇa) as the fourth.
These four āhāras are not just physical food but also psychological and existential “nutriments” that sustain existence.
Kabaḷīkāra-āhāra: Literal food (eaten by mouth) for the body.
Phassa (contact): The coming together of sense organ, sense object, and consciousness, leading to experience.
Manosañcetanā: Volitional mental intention, especially in the sense of kamma-generation.
Viññāṇa: Consciousness itself, which sustains and drives mental-behavioral continuity.
‘‘Ime ca, bhikkhave, cattāro āhārā kiṃnidānā (cause) kiṃsamudayā kiṃjātikā kiṃpabhavā?
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
Taṇhā as in craving for vaṇṇa, rasa, gandha and ojha
And these four nutriments, bhikkhus, what is their cause, what is their origin, what is their birth, what is their source?
These four nutriments are caused by craving (taṇhā), originate in craving, are born of craving, and arise from craving. This establishes taṇhā (craving) as the fundamental source of all forms of sustenance. Even physical food has a psychological underpinning: desire to live, experience, enjoy, and continue.
Craving, especially for: Vaṇṇa (form/beauty), Rasa (taste), Gandha (smell), Ojā (nutritive essence), is the root cause of all sustenance, both physical and mental.
‘‘Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
‘‘Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
And this craving, bhikkhus, what is its cause, what is its origin, what is its birth, what is its source?
Craving is caused by feeling (vedanā), originates in feeling, is born of feeling, and arises from feeling. Vedanā (feeling) refers to the pleasant, painful, or neutral sensation arising from contact. It is through the experience of vedanā that taṇhā arises—especially: Craving for pleasant feelings, Aversion to painful feelings, Delusion toward neutral feelings. This shows how affective experience (vedanā) leads to attachment and further desire.‘
‘Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
And this feeling, bhikkhus, what is its cause, what is its origin, what is its birth, what is its source?
Feeling is caused by contact (phassa), originates in contact, is born of contact, and arises from contact. Phassa (contact) is the condition for vedanā to arise. Contact is a convergence of: The sense base (eye, ear, etc.), A corresponding object (form, sound, etc.), The relevant consciousness which fuels the experiences. This triadic convergence brings about feeling. Without contact, there’s no feeling, hence no craving.
Phasso cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavo?
‘Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātikā saḷāyatanapabhavo
And this contact, bhikkhus, what is its cause, what is its origin, what is its birth, what is its source?
Contact is caused by the six sense bases (saḷāyatana), originates from them, is born of them, and arises from them. Saḷāyatana refers to the six internal sense bases: Eye, Ear, Nose, Tongue, Body, Mind (manāyatana)
These internal bases, when functional, lead to contact with external phenomena, which then leads to feeling and so on.
‘Saḷāyatanaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayāṃ kiṃjātikāṃ kiṃpabhavṃ?
Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayāṃ nāmarūpajātikāṃ nāmarūpapabhavaṃ
And these six sense bases, bhikkhus, what is their cause, what is their origin, what is their birth, what is their source?
The six sense bases are caused by name-and-form (nāmarūpa), originate in name-and-form, are born of name-and-form, and arise from name-and-form.
Nāma = mental components (feeling, perception, volition, contact, attention)
Rūpa = physical body, particularly the four great elements (earth, water, fire, air)
Together they form the psycho-physical organism upon which the six sense bases operate.
‘‘Nāmarūpaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayāṃ kiṃjātikāṃ kiṃpabhavṃ?
Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayāṃ viññāṇajātikāṃ viññāṇapabhavaṃ
And this name-and-form, bhikkhus, what is its cause, what is its origin, what is its birth, what is its source?
Name-and-form is caused by consciousness (viññāṇa), originates in consciousness, is born of consciousness, and arises from consciousness. Consciousness and name-and-form are mutually dependent. However, here the emphasis is on consciousness as the supporting condition for the arising and continuity of psycho-physical existence (nāmarūpa). This begins the cycle of samsāric continuity, showing how birth and death perpetuate due to ignorance and craving via these links.
Nāmarūpaṃ with viññāṇaṃ is like directing the consciousness towards nama -which is: vedanakhanda, sannakhanda and sankharakhanda along with rupa in another sense.
‘Viññāṇaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayāṃ kiṃjātikāṃ kiṃpabhavṃ?
‘Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayāṃ saṅkhārajātikāṃ saṅkhārapabhavaṃ
“This consciousness, bhikkhus, what is its cause, what is its origin, what is its birth, what is its source?”
“Consciousness is conditioned by volitional formations; arises from volitional formations; is born of volitional formations; and originates from volitional formations.” Viññāṇa here refers to the six types of consciousness:
Cakkhuviññāṇaṁ (eye-consciousness)
Sotaviññāṇaṁ (ear-consciousness)
Ghānaviññāṇaṁ (nose-consciousness)
Jivhāviññāṇaṁ (tongue-consciousness)
Kāyaviññāṇaṁ (body-consciousness)
Manoviññāṇaṁ (mind-consciousness)
As stated in SN 12.2 (Paṭiccasamuppādasutta) and SN 12.44, viññāṇa is conditioned by saṅkhārā, not referring to a one-time rebirth consciousness, but rather to the ongoing arising of moment-to-moment cognition at each of the six sense doors.
For example: When the eye meets a visible form and eye-consciousness arises, this is cakkhuviññāṇa. as in the fire simile given above. This viññāṇa arises dependent on the kamma-generated volitions (saṅkhāras) that give rise to these conditions.
‘Saṅkhārā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
‘Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā
“These volitional formations / choices / preparations, bhikkhus, what is their cause, what is their origin, what is their birth, what is their source?”
“Volitional formations / choices / preparations are caused by ignorance; originate from ignorance; are born of ignorance; and arise from ignorance.”
Saṅkhārā here are: Kāyasaṅkhāra – bodily intentions (e.g. breath or posture)
Vacīsaṅkhāra – verbal intentions (thoughts leading to speech)
Cittasaṅkhāra – mental intentions (perception and feeling)
These are not neutral activities; they are intentional acts rooted in avijjā (ignorance), thus karmically potent and conditioning the stream of viññāṇa at all six sense doors.
Avijjā herein not able to see the bhūta as it is, but seen as a person an animal, bird, things and perceiving them to be nicca or always being there in that shape and features no matter it undergoes aging process.
Thus, we can see the entire dependent origination of how things have got manifested instead of just relying on some assumptions. Below is a classical formula which needs to be remembered all the time.
imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati
‘Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ,
viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ,
saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā,
taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā
jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā
sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati
Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā
viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā
saḷāyatananirodho , saḷāyatananirodhā phassanirodho, phassanirodhā
vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā
upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho,
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā
nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
By knowing this and experiencing it in right way as in dependent origination one will not dwell into:
Were we in the past? Were we not in the past? What were we in the past? How were we in the past? Having been what, what were we in the past?
Shall we be in the future? Shall we not be in the future? What shall we be in the future? How shall we be in the future? Having been what, what shall we be in the future?
Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?
The Birth & Growth of a Being (You may also refer to Into the Womb page here)
Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. Idha
mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na
paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.
Bhikkhus, it is through the convergence of three that conception (descent into the womb) occurs. Here, if the mother and father come together, but the mother is not in season (not fertile), and the gandhabba (being ready to take rebirth) is not present, then there is no conception.
Threefold condition for rebirth: Union of mother and father. Mother’s fertility (utunī = having menstruation, fertile), Presence of a gandhabba, which in the Sutta context refers not to a celestial being but to the stream of consciousness (viññāṇa) or a being seeking rebirth (SN 12.65). Without all three, rebirth does not happen.
Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.
Here, the mother and father come together, and the mother is fertile, but the gandhabba is not present—then too, there is no conception. This emphasizes that biological conditions alone do not cause rebirth but the presence of gandhabba (stream of consciousness or rebirth-linking process) is essential.
Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti – evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti.
But when, bhikkhus, the mother and father come together, the mother is fertile, and the gandhabba is present—then, through the coming together of these three, conception occurs. This is the dependent origination of physical birth: not self-generated, but arising from causes. It explicitly rejects eternalism (soul entering on its own) and nihilism (mere biological process), aligning with the Buddha’s middle way.
Tamenaṃ, bhikkhave, mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati
mahatā saṃsayena garubhāraṃ [garumbhāraṃ (sī. pī.)].
Tamenaṃ, bhikkhave, mātānavannaṃ vā dasannaṃ vā māsānaṃ accayena vijāyati mahatā saṃsayena garubhāraṃ.
The mother, bhikkhus, carries that being in her womb for nine or ten months with great anxiety and as a heavy burden.
Then, at the end of nine or ten months, she gives birth to him with great anxiety and as a heavy burden. Highlights the dukkha and risk involved in the birth process. Shows the mother’s physical and emotional hardship—emphasizing samsāric suffering even in the origin of life.
Tamenaṃ jātaṃ samānaṃ sakena lohitena poseti. Lohitañhetaṃ, bhikkhave, ariyassa vinaye yadidaṃ mātuthaññaṃ.
Once born, the mother nourishes him with her own blood. Bhikkhus, in the Noble Discipline, that which is called mother’s milk is reckoned as blood. The child is nourished by the mother’s body, literally her own transformed blood (milk). The Vinaya and Suttas often highlight interdependence: life arises and is sustained by others’ sacrifice—an important point against ego and self-view.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya yāni tāni kumārakānaṃ kīḷāpanakāni tehi kīḷati, seyyathidaṃ –
vaṅkakaṃ (toy plough) ghaṭikaṃ (stick games) mokkhacikaṃ (somersaults) ciṅgulakaṃ (toy windmills) pattāḷhakaṃ(toy measures) rathakaṃ (toy chariot) dhanukaṃ (toy bows and arrows)
That boy, bhikkhus, as he grows up and his faculties mature, plays with the typical games of boys:
a toy plough (vaṅkakaṃ),
a stick toy (ghaṭikaṃ),
somersaults (mokkhacikaṃ),
toy windmills (ciṅgulakaṃ),
toy measures (pattāḷhakaṃ),
toy chariot (rathakaṃ),
and toy bows and arrows (dhanukaṃ).
Reflects natural childhood development as faculties mature.
Also subtly underscores the inherited patterns of attachment and delusion—how early the mind begins to cling to sensory input and imitation of adult roles.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti –
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi
rajanīyehi
sotaviññeyyehi saddehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi
rajanīyehi
ghānaviññeyyehi gandhehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi
jivhāviññeyyehi rasehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.
That boy, bhikkhus, as he grows and his faculties mature, becomes fully engaged and immersed in the five strands of sensual pleasure:
Forms cognizable by the eye that are pleasing, lovely, agreeable, charming, associated with sensuality, enticing;
Sounds cognizable by the ear … (same adjectives)
Smells cognizable by the nose …
Tastes cognizable by the tongue …
Tactile objects cognizable by the body …
This is the culmination of conditioned becoming (bhava): sensual indulgence.
The five kāmaguṇā (strands of sense pleasure) are not inherent objects, but those that are craved, charming, enticing—they stimulate taṇhā.
This section warns us: despite being born out of dukkha, we get caught up in rajanīya—”what causes lust and delight”. This is samsāra’s trap: pleasure appears fulfilling, but it perpetuates the cycle of suffering.
| Stage | Description | Insight |
|---|---|---|
| Conception | Requires 3 conditions: union, fertility, and presence of consciousness (gandhabba) | Rebirth is conditioned, not self-willed |
| Gestation & Birth | Full of physical burden and uncertainty | Birth is dukkha from the beginning |
| Nourishment | The baby survives by the mother’s milk (seen as blood in Ariyan Vinaya) | Life depends on others—no autonomous “self” |
| Growth & Play | Child plays, matures | Innocence begins, but also conditioning |
| Sensual Indulgence | Immersion in 5 kāmaguṇas | Pleasure binds one deeper into saṁsāra |
‘‘So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe
byāpajjati, anupaṭṭhita kāyasati ca viharati parittacetaso.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati
nandī . Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā
sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Seeing a form with the eye, he is enamored with pleasing forms, and disturbed by unpleasing forms. He lives with body-awareness (kāyasati) unestablished and with a limited mind.
Sārajjati = delights in, is infatuated with (pleasant visual objects).
Byāpajjati = becomes irritated, resents (unpleasant visuals). Lacks kāyasati: bodily mindfulness that anchors perception with non-reactivity.
Parittacetaso = having a narrow, limited mind—unliberated by wisdom or calm.
He does not understand, as it really is, the liberation of mind and liberation by wisdom wherein those evil, unwholesome states cease without remainder.
Cetovimutti: mental liberation (from emotional bondage).
Paññāvimutti: liberation by insight into reality.
Such a person doesn’t perceive the exit point—the state where defilements end.
Thus entangled in desire and aversion, whatever feeling he experiences—pleasant, painful, or neutral—he delights in it, approves of it, and clings to it.
Anurodha-virodha = attraction and aversion.
Abhinandati = relishes.
Abhivadati = affirms, endorses it.
Ajjhosāya tiṭṭhati = clings to it, gets stuck.
From delighting in, approving of, and clinging to that feeling, delight (nandī) arises.
Where there is delight in feeling, there is clinging. From clinging comes becoming (bhava), from becoming comes birth (jāti), and from birth arise aging-and-death, sorrow, lamentation, pain, grief, and despair.
This is the origin of the whole mass of suffering.
This is the reverse application of the Paṭiccasamuppāda:
Feeling → Craving → Clinging → Becoming → Birth → Death & Suffering.
It starts with attachment to sense-based feeling and unfolds into the full wheel of saṃsāra.
Sotena saddaṃ sutvā piyasadde saddaṃ sārajjati, appiyasadde saddaṃ
byāpajjati, anupaṭṭhita kāyasati ca viharati parittacetaso.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati
nandī . Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā
sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Same structure is repeated: Hearing a sound, one reacts: Delights in pleasant sound (piyasadda), Is disturbed by unpleasant sound (appiyasadda), Lives without mindfulness, doesn’t see the liberating path,
Reacts to feeling → delight → clinging → becoming → birth → aging & death → full dukkha.
ghānena gandhaṃ ghāyitvā piyagandhe gandhaṃ sārajjati, appiyagandhe gandhaṃ byāpajjati, anupaṭṭhita kāyasati ca viharati parittacetaso.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati
nandī . Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā
sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Smelling a scent: Reacts similarly—delight in pleasant smells, aversion to bad ones, Without insight or established body awareness,
Gets caught in the same causal chain of feeling → delight → upādāna → bhava → jāti → dukkha.
jivhāya rasaṃ sāyitvā piyarase rasaṃ sārajjati, appiyarase rasaṃ byāpajjati, anupaṭṭhita kāyasati ca viharati parittacetaso.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati
nandī . Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā
sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Tasting: Craving delicious flavors, Aversion toward bitter or unpleasant ones, Leads to ignorance of liberation, continues grasping at vedanā, and falls into the cycle.
kāyena phoṭṭhabbaṃ phusitvā piyaphusse phoṭṭhabbaṃ sārajjati, appiyaphusse phoṭṭhabbaṃ byāpajjati, anupaṭṭhita kāyasati ca viharati parittacetaso.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati
nandī . Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā
sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Touching: Enjoys soft, warm, pleasant sensations (piyaphoṭṭhabba), Is repelled by harsh, cold, painful sensations, Does not understand the nature of cessation, keeps reacting emotionally.
manasā dhammaṃ viññāya piyadhamme dhammaṃ sārajjati, appiyadhamme
dhammaṃ byāpajjati, anupaṭṭhita kāyasati ca viharati parittacetaso.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati
nandī . Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā
sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Thinking or cognizing: Likes some thoughts or mind-objects (piyadhamma), Hates others (appiyadhamma), The same pattern continues: liking, disliking, unmindfulness, lack of insight → leads to bondage.
Vedana → Taṇhā → Upādāna → Bhava → Jāti → Jarāmaraṇa
🧩 Summary of the Pattern Across All Six Senses
| Sense Door | Pleasant Contact | Reaction | Result |
|---|---|---|---|
| Eye → Form | Delighting in beautiful sights | Clings to pleasure | Starts chain of suffering |
| Ear → Sound | Delighting in sweet sounds | Resents harsh ones | Fails to see liberation |
| Nose → Smell | Drawn to fragrant smells | Disturbed by foul ones | Abhinandati → Nandī |
| Tongue → Taste | Craves delicious flavors | Rejects bitter tastes | Leads to upādāna |
| Body → Touch | Enjoys soft sensations | Avoids rough, painful ones | Leads to bhava |
| Mind → Ideas | Attached to agreeable thoughts | Disturbed by disagreeable ones | Leads to jāti, jarāmaraṇa |
All result in: The arising of the entire dukkha mass (kevalassa dukkhakkhandhassa samudayo).
‘‘Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho
vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā
devamanussānaṃ buddho bhagavā.
Here, bhikkhus, a Tathāgata arises in the world—an Arahant, a Fully Enlightened One, perfect in true knowledge and conduct, a Well-Gone One, knower of the worlds, unsurpassed trainer of persons to be tamed, teacher of gods and humans, enlightened and blessed. This is the standard epithets of the Buddha, declaring the emergence of one who has directly known the truth and is capable of leading others.
His arising is the condition for the appearance of the true Dhamma, which alone allows beings to escape saṃsāra.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ
pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
He, having directly known this world with its gods, Māras, and Brahmās, its recluses and brahmins, its princes and people, through his own higher knowledge, declares it. The Buddha knows the world not through logic or inference but through abhiññā—direct experiential knowledge. He sees the nature of all beings and proclaims the Dhamma not as a speculation but as a truth seen and realized.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ
sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the perfectly complete and purified spiritual life. The Buddha’s teaching is:
Ādikalyāṇa: good in the beginning (e.g., generosity, ethics),
Majjhekalyāṇa: good in the middle (e.g., meditation),
Pariyosānakalyāṇa: good in the end (liberation).
Sātthaṁ: with profound meaning.
Sabyañjanaṁ: well-expressed, with apt wording.
This Dhamma leads to brahmacariya—the noble life lived for liberation.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule
paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.
A householder or householder’s son, or someone born in another family, hears that Dhamma. Upon hearing it, he gains faith in the Tathāgata. This shows that anyone—regardless of class or background—can access the Dhamma.
Saddhā paṭilabhati: true faith arises—not blind belief, but confidence born of clear understanding and trust in the Buddha’s realization.
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso
rajāpatho, abbhokāso pabbajjā.
Endowed with that faith, he reflects thus: “The household life is crowded and dusty; going forth is open space.” Sambādho: congested, limited. Rajāpatho: dusty, impure, distracting. Abbhokāso: wide open, free—referring both literally to forests, and figuratively to freedom. This is the spiritual turning point—the realization that household life is a hindrance to the highest goal.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ
saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
“It is not easy to live the spiritual life utterly complete and pure while dwelling in a household.” Agāraṃ ajjhāvasatā: living in the home (literally “under the roof”). The household life involves entanglements, attachments, distractions, making it hard to fulfill the noble discipline of brahmacariya (celibacy, renunciation).
Yaṃnūnāhaṃ kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā
anagāriyaṃ pabbajeyya’’’nti.
“Let me then shave off my hair and beard, put on the ochre robes, and go forth from the home life into homelessness.” Kesamassuṃ ohāretvā: symbolic of cutting worldly identity. Kāsāyāni vatthāni: the robes of the renunciant.
Agārasmā anagāriyaṃ: leaving the householder’s path for the homeless life of a bhikkhu. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā
bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā
ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā,
agārasmā anagāriyaṃ pabbajati.
At some later time, having abandoned either a small or great mass of wealth, having abandoned either a small or great circle of relatives, he shaves off his hair and beard, dons the ochre robes, and goes forth from the home life into homelessness.
The decision is acted upon: whether he had much or little, he lets go.
Not only possessions (bhogakkhandha), but relationships (ñātiparivaṭṭa) are also renounced. This is the classic narrative of renunciation—from faith and reflection to the physical act of pabbajjā (going forth).
🧭 Summary of the Transformative Process
| Stage | Description |
|---|---|
| 1. Buddha arises | The teacher of gods and humans proclaims the Dhamma |
| 2. Layperson hears the Dhamma | Regardless of background |
| 3. Saddhā arises | Faith born from understanding |
| 4. Reflection on household life | Seen as cramped and dusty |
| 5. Resolve for renunciation | Recognition that purity is hard at home |
| 6. Decision to go forth | Intention to adopt brahmacariya |
| 7. Renunciation | Letting go of wealth, relations, identity |
Development of virtue (sila)
‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī
athenena sucibhūtena attanā viharati.
‘‘Abrahmacariyaṃ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.
‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti – ito sutvā na
amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ
bhedāya.
Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo
samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti – yā sā vācā nelā
kaṇṇasukhā pemanīyā hadayaṅgamā porībahujanakantā bahujanamanāpā
tathārūpiṃ vācaṃ bhāsitā hoti.
‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī
bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā
kālena, sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
ekabhattiko hoti rattūparato, virato vikālabhojanā.
Naccagītavāditavisūkadassanā paṭivirato hoti,
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
uccāsayanamahāsayanā paṭivirato hoti,
jātarūparajatapaṭiggahaṇā paṭivirato hoti,
āmakadhaññapaṭiggahaṇā paṭivirato hoti,
āmakamaṃsapaṭiggahaṇā paṭivirato hoti,
itthikumārikapaṭiggahaṇā paṭivirato hoti,
dāsidāsapaṭiggahaṇā paṭivirato hoti,
ajeḷakapaṭiggahaṇā paṭivirato hoti,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,
khettavatthupaṭiggahaṇā paṭivirato hoti,
dūteyyapahiṇagamanānuyogā paṭivirato hoti,
kayavikkayā paṭivirato hoti,
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti,
ukkoṭanavañcana-nikati-sāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato hoti
‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.
So yena yeneva pakkamati samādāyeva pakkamati .
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova
ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena.
So yena yeneva pakkamati samādāyeva pakkamati.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya
paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
Sotena saddaṃ sutvā na nimittaggāhī hoti nānubyañjanaggāhī.
Yatvādhikaraṇamenaṃ sotendriyaṃ asaṃvutaṃ viharantaṃ
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya
paṭipajjati, rakkhati sotendriyaṃ sotendriye saṃvaraṃ āpajjati.
ghānena gandhaṃ ghāyitvā na nimittaggāhī hoti nānubyañjanaggāhī.
Yatvādhikaraṇamenaṃ ghānedriyaṃ asaṃvutaṃ viharantaṃ
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya
paṭipajjati, rakkhati ghānedriyaṃ ghānindriye saṃvaraṃ āpajjati.
jivhāya rasaṃ sāyitvā na nimittaggāhī hoti nānubyañjanaggāhī.
Yatvādhikaraṇamenaṃ jivhedriyaṃ asaṃvutaṃ viharantaṃ
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya
paṭipajjati, rakkhati jivhedriyaṃ jivheindriye saṃvaraṃ āpajjati.
kāyena phoṭṭhabbaṃ phusitvā na nimittaggāhī hoti nānubyañjanaggāhī.
Yatvādhikaraṇamenaṃ kāyendriyaṃ asaṃvutaṃ viharantaṃ
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya
paṭipajjati, rakkhati kāyendriyaṃ kāyeindriye saṃvaraṃ āpajjati.
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ
abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya
paṭipajjati, rakkhati manindriyaṃ manindriye saṃvaraṃ āpajjati.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
So abhikkante paṭikkante sampajāna kārī hoti, ālokite vilokite sampajānakārī hoti,
samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajāna
kārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve
sampajānakārī hoti.
‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca
ariyāya santuṭṭhiyā samannāgato) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, vivittaṃ senāsanaṃ bhajati – araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ
abbhokāsaṃ palālapuñjaṃ.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ
paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;
byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;
thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī, sato sampajāno, thīnamiddhā cittaṃ parisodheti;
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto,
uddhaccakukkuccā cittaṃ parisodheti;
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
So ime pañcanīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
Puna ca paraṃ bhikkhave bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti taṃ tatiyaṃ jhānaṃ upasampajja viharati.
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa domanassānaṃ atthagamā adukkhaṃ asukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati. Appiyarūpe rūpe na byāpajjati. Upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathā bhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
Tassa nandinirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Sotena saddaṃ sutvā piyarūpe sadde na sārajjati. Appiyarūpe sadde na byāpajjati. Upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathā bhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
Tassa nandinirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Ghānena gandhaṃ ghāyitvā piyarūpe gandhe na sārajjati. Appiyarūpe gandhe na byāpajjati. Upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathā bhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
Tassa nandinirodhā upādānanirodho , upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Jivhāya rasaṃ sāyitvā piyarūpe rase na sārajjati. Appiyarūpe rase na byāpajjati. Upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathā bhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
Tassa nandinirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Kāyena phoṭṭhabbaṃ phusitvā piyarūpe phoṭṭhabbe na sārajjati.4 Appiyarūpe phoṭṭhabbe na byāpajjati. Upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathā bhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
Tassa nandinirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Manasā dhammaṃ viññāya piyarūpe dhamme na sārajjati.4 Appiyarūpe dhamme na byāpajjati. Upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathā bhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.
Tassa nandinirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Imaṃ kho me tumhe bhikkhave saṅkhittena taṇhāsaṅkhayavimuttiṃ dhāretha. Sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājāla – taṇhā – saṅghāṭa paṭimukkanti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Mahātaṇhāsaṅkhayasuttaṃ aṭṭhamaṃ.
Undirected consciousness
Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ.
Taṃ paṭhaviyā paṭhavittena ananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassa vāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattena ananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmassa brahmattena ananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇṇānaṃ16 subhakiṇṇattena17 ananubhūtaṃ, vehapphalānaṃ vehapphalattena ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ.”
Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ.
Viññāṇaṃ – consciousness
Anidassanaṃ – non-manifesting, not visible, not displaying signs
Anantaṃ – infinite, boundless
Sabbato pabhaṃ – shining/illuminating in every direction (pabha also interpretable as “radiance” or “light”)
🔍 Translation: Consciousness that is non-manifest, infinite, and radiant in all directions. 🔎 Explanation: This is a non-samsāric description of consciousness—not bound to the six senses or the known realms of existence.
Anidassana means it’s not an object, not an image, and not identifiable—not part of name & form (nāma-rūpa).
Ananta shows it’s unbounded—not limited by sense bases or conditioned existence. Sabbato pabhaṁ: can be read as “shining everywhere” or more deeply as pervading presence—not a light, but a freedom from obstruction.
Taṃ paṭhaviyā paṭhavittena ananubhūtaṃ…
Each following phrase negates the possibility of this consciousness being experienced or grasped through any known framework. Let’s break it down segment by segment:
Taṃ paṭhaviyā paṭhavittena ananubhūtaṃ
Paṭhaviyā – by earth Paṭhavittena – by the earthness, the property of earth Ananubhūtaṃ – not experienced, not reached, not contacted
🔍 Translation: It is not experienced through the earth element or the property of solidity.
Āpassa āpattena ananubhūtaṃ
It is not experienced through water or the property of cohesion.
Tejassa tejattena ananubhūtaṃ
It is not experienced through fire or the property of heat/energy.
Vāyassa vāyattena ananubhūtaṃ
It is not experienced through air or the property of motion.
Bhūtānaṃ bhūtattena ananubhūtaṃ
Not experienced through the nature of the four great elements (bhūtas)—i.e., it is not elemental.
Devānaṃ devattena ananubhūtaṃ
Not experienced through the state of gods, i.e., it is not celestial.
Pajāpatissa pajāpatittena ananubhūtaṃ
Not through Pajāpati (the creator deity, similar to Brahmā in Vedic texts)—meaning it’s beyond creative power.
Brahmassa brahmattena ananubhūtaṃ
Not through Brahmā’s essence—not divine, not eternal creator-like.
Ābhassarānaṃ ābhassarattena ananubhūtaṃ
Not through the radiance of the Ābhassara gods (luminous fine-material gods).
Subhakiṇṇānaṃ subhakiṇṇattena ananubhūtaṃ
Not through the glory of the Subhakiṇṇa gods (another higher Brahmā realm).
Vehapphalānaṃ vehapphalattena ananubhūtaṃ
Not through the fruition of the Vehapphala gods (another jhānic Brahmā realm).
Abhibhussa abhibhuttena ananubhūtaṃ
Not through consciousness of dominion or absorption in formless states (abhibhū = one who overcomes).
Sabbassa sabbattena ananubhūtaṃ
Not through the allness of all—not experienced by any totality, identity, or universal possession.
🧭 Summary Meaning: This entire passage negates all possible conditioned avenues—material, celestial, philosophical, and metaphysical—through which one might try to “find” or “define” Nibbāna or ultimate consciousness.
“Viññāṇaṃ anidassanaṃ…” points to the non-manifest awareness that cannot be located, grasped, or experienced through:
the four great elements (earth, water, fire, air),
the divine or Brahmā realms,
the formless absorptions, or any view of universalism, identity, or totality.
This non-manifest consciousness is what remains when all conditions cease.
🪷 Interpretive Caution (Based on Sutta Context)
This is not a metaphysical “Self” or eternal consciousness. The Buddha explicitly rejects eternalism (sassata-diṭṭhi) in the same sutta. Instead, this is a poetic expression for that which is realized when all conditioned experience ceases—the cessation of perception and feeling, the “arahant’s liberation”, the cessation of taṇhā and viññāṇa’s dependence.
🧘 In Practice
When a practitioner: fully abandons craving, ceases clinging, is no longer delighting in feeling, and is liberated through dispassion (virāga), then what is experienced is not anything conditioned, but a cessation (nirodha) that is not subject to designation—hence anidassana.
Atthirāgasuttaṃ
sāvatthiyaṃ-
Cattārome bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabalīkāro1 āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
Kabalīkāre ce bhikkhave, āhāre atthi rāgo, atthi nandi, atthi taṇhā patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṃkhārānaṃ vuddhi. Yattha atthi saṃkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbavābhinibbanti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ bhikkhave, sadaraṃ saupāyāsanti vadāmi.
“Bhikkhus, if in regard to physical nutriment (kabalīkāra-āhāra) there is desire (rāga), delight (nandi), and craving (taṇhā), then consciousness (viññāṇa) becomes established there and grows.
Where consciousness is established and has grown, there is the descent (conception/appearance) of name-and-form (nāmarūpa).
Where there is the descent of name-and-form, there is the growth of volitional formations (saṅkhārā).
Where there is the growth of volitional formations, there is future renewed existence (punabbhavābhinibbatti).
Where there is future renewed existence, there is future birth, aging, and death.
Where there is birth, aging, and death, I say, there is sorrow, lamentation, and suffering.
🔎 In-depth Explanation
This is a profound conditional dependent arising (paṭiccasamuppāda) sequence centered on nutriment (āhāra) — especially kabalīkāra-āhāra, the coarsest of the four types of nutriment (solid food eaten through the mouth).
This passage links our craving for food to the entire cycle of samsāra, birth, and death.
🔸 1. Kabalīkāre… atthi rāgo, atthi nandi, atthi taṇhā
kabalīkāre āhāre: coarse physical food — the food you chew and swallow.
rāga: sensual desire. nandi: delight, enjoyment, being mentally pleased. taṇhā: craving — compulsive thirst or longing.
Implication: If one relates to food with desire, delight, and craving, it’s not just physical sustenance; it becomes a condition for rebirth. This is not merely about overeating — it’s about the underlying attachment to food as an object of sense-pleasure.
🔸 2. Patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ
patiṭṭhitaṃ: established, rooted. viññāṇaṃ: consciousness. virūḷhaṃ: grown, developed, proliferated.
This is the link between craving and viññāṇa: when there’s craving toward food, consciousness gets a footing (a place to land or plant itself). In Dependent Origination (DO), consciousness needs a basis (ārammaṇa) to arise and dwell. When that basis is food craved and delighted in, consciousness dwells there.
🔸 3. Yattha patiṭṭhitaṃ viññāṇaṃ… nāmarūpassa avakkanti
nāma: mental components — feeling (vedanā), perception (saññā), intention (cetanā), contact (phassa), attention (manasikāra). rūpa: material form. avakkanti: descent, entry, arising — usually indicates conception in the womb.
Once consciousness becomes established, it enables nāmarūpa — mind and matter — to arise. This reflects the classical “viññāṇa-paccayā nāmarūpa” step in DO. Here, it’s emphasized that due to craving for food, this entire psycho-physical complex arises again.
🔸 4. Nāmarūpassa avakkanti → saṅkhārānaṃ vuddhi
saṅkhārā: volitional formations — the karmic patterns, tendencies, preparations. vuddhi: increase, growth, strengthening. When nāmarūpa arises, new formations arise to keep that name-and-form alive and evolving. These are the karmic volitions that sustain the process. This implies that karmic activity continues, perpetuating further becoming.
🔸 5. Saṅkhārānaṃ vuddhi → punabbhavābhinibbatti
punabbhava: repeated existence, rebirth. abhinibbatti: full emergence, bringing forth.
Growth in saṅkhārā leads to renewed becoming, meaning rebirth in samsāra. This is the key pivot in DO — the continuation of existence because of the unbroken chain of craving, clinging, volition, and now, nutriment-based consciousness.
🔸 6. Punabbhavābhinibbatti → jātijarāmaraṇa
jāti: birth. jarāmaraṇa: aging and death.
Once rebirth occurs, the inevitable suffering follows — aging, disease, and death. So, a small seed of craving toward food ripples through into the massive wave of dukkha.
🔸 7. Sasokaṃ… sadaraṃ… saupāyāsaṃ
soka: grief. dara: fear, dread. upāyāsa: mental agony, distress.
This final phrase underscores that this entire chain leads to emotional and existential suffering — not just for the future but in this very life. The Buddha is not moralizing against food, but exposing how attachment even to the most basic necessity keeps the wheel of saṃsāra spinning.
🧘 Practical Reflection
Buddha is asking us to contemplate nutriment not just physically but as a psychological dependence. If one eats with rāga, nandi, taṇhā — we are unknowingly feeding saṃsāric becoming.
To break this chain: Cultivate mindful eating (applying paṭikkūlamanasikāra). See food as medicine (bhesajjaṃ).
Understand food as conditioned, impermanent, and not-self.
Shift from enjoyment to usefulness for the path.
Same way for the other 3 of them
Phasse ce bhikkhave, āhāre atthi rāgo, atthi nandi, atthi taṇhā patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṃkhārānaṃ vuddhi. Yattha atthi saṃkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ bhikkhave, sadaraṃ saupāyāsanti vadāmi.
Manosañcetanāya ce bhikkhave, āhāre atthi rāgo, atthi nandi, atthi taṇhā. Patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṃkhārānaṃ vuddhi. Yattha atthi saṃkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti. Atthi tattha āyatiṃ jātijarāmaraṇa, yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ bhikkhave sadaraṃ saupāyāsanti vadāmi.
Viññāṇe ce bhikkhave, āhāre atthi rāgo, atthi nandi, atthi taṇhā. Patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṃkhārānaṃ vuddhi, yattha atthi saṃkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti. Atthi tattha āyatiṃ jātijarāmaraṇaṃ, yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ bhikkhave sadaraṃ saupāyāsanti vadāmi.
Seyyathāpi bhikkhave, rajako vā cittakāro vā sati rajanāya vā lākhāya vā haḷiddiyā vā nīliyā vā mañjiṭṭhāya vā sumaṭṭhe vā phalake vā bhittiyā vā dussapaṭe ‘vā itthirūpaṃ vā purisarūpaṃ vā abhinimmiṇeyya sabbaṅgapaccaṅgaṃ.
Evameva kho bhikkhave, kabalīkāre ce āhāre atthi rāgo, atthi nandi, atthi taṇhā: patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ sasokaṃ taṃ bhikkhave, sadaraṃ saupāyāsanti vadāmi.
Phasse ce bhikkhave, āhāre atthi rāgo, atthi nandi, atthi taṇhā patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṃkhārānaṃ vuddhi. Yattha atthi saṃkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ bhikkhave sadaraṃ saupāyāsanti vadāmi.
Manosañcetanāya ce bhikkhave, āhāre atthi rāgo, atthi nandi, atthi taṇhā. Patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṃkhārānaṃ vuddhi. Yattha atthi saṃkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti. Atthi tattha āyatiṃ jātijarāmaraṇa, yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ bhikkhave sadaraṃ saupāyāsanti vadāmi.
Viññāṇe ce bhikkhave, āhāre atthi rāgo, atthi nandi, atthi taṇhā. Patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṃkhārānaṃ vuddhi, yattha atthi saṃkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti. Atthi tattha āyatiṃ jātijarāmaraṇaṃ, yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ bhikkhave sadaraṃ saupāyāsanti vadāmi.
Kabalīkāre ce bhikkhave āhāre natthi rāgo, natthi nandi, natthi taṇhā. Appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ bhikkhave, adaraṃ anupāyāsanti vadāmi.
phasse ce bhikkhave, āhāre natthi rāgo, natthi nandi, natthi taṇhā. Appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ bhikkhave, adaraṃ anupāyāsanti vadāmi.
Manosañcetanāya ce bhikkhave, āhāre natthi rāgo, natthi nandi, natthi taṇhā. Appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ bhikkhave, adaraṃ anupāyāsanti vadāmi.
Viññāṇe ce bhikkhave, āhāre natthi rāgo, natthi nandi, natthi taṇhā. Appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ bhikkhave, adaraṃ anupāyāsanti vadāmi.
Seyyathāpi bhikkhave, kūṭāgāraṃ vā kūṭāgārasālā vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā suriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitāti.
Pacchimāya bhante, bhittiyanti.
Pacchimā ce bhikkhave, bhitti nāssa, kvāssa patiṭṭhitāti? Paṭhaviyaṃ bhante’ti
paṭhavi ce bhikkhave, nāssa, kvāssa patiṭṭhitāti? Āpasmaṃ bhante’ti
āpo ce bhikkhave, nāssa kvāssa, patiṭṭhitāti? Appatiṭṭhitā bhante’ti.
Evameva kho bhikkhave, kabalīkāre ce āhāre natthi rāgo, natthi nandi, natthi taṇhā. Appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ bhikkhave, adaraṃ anupāyāsanti vadāmi.
Phasse ce bhikkhave, āhāre natthi rāgo, natthi nandi, natthi taṇhā. Appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ bhikkhave, adaraṃ anupāyāsanti vadāmi.
Manosañcetanāya ce bhikkhave, āhāre natthi rāgo, natthi nandi, natthi taṇhā. Appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ bhikkhave, adaraṃ anupāyāsanti vadāmi.
Puttamamsasutta
How should one treat Kabaḷīkāro – oja?
A couple were crossing the desert with one of their dearest and loveliest son who was very young. As they walked hours together, all of them fell hungry and not able to find food, the mother and father discussed on what to be done. Finally, they arrived at a conclusion that they can get another son later through sexual intercourse and hence they need to kill this one son in order to eat āhāra and then carry on the desert. Accordingly, they did that and beating their breasts and crying out for losing that son, they ate the food and crossed the desert in great distress.
In the similar way, one need to partake food just for maintenance of brahmacharya and not for enjoyment or decorating or for any other task since food is only for crossing the desert of samsara. Else, it can bring out lustful desires of five kinds – sight, sound, taste, touch and smell.
When one fully understands food: āhāre pariññāte pañca kāmaguṇiko rāgo pariññāto hoti.
Pañca kāmaguṇike rāge pariññāte natthi taṃ saṃyojanaṃ yena saṃyojanena
saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyya.
Kathañca, bhikkhave, phassāhāro daṭṭhabbo?
Supposing a cow who has no outer skin but only the inner flesh is seen stands near the wall. The creatures from the wall will bite her endlessly. She moves to stand under a tree and there the creatures will prick her and give abundance pain and suffering. Then she moves to water, and there again she gets the same treatment and finally she stands in open and there again she is in agony.
This is how one should consider phassāhāro. When one discerns completely, he will come out of 3 types of feelings – sukha, dukha and asukhaadukha vedanā Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.
Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo?
Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. •Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.
Then that person’s intention, aim, and wish would be to get far away. Why is that? Because that person would think: If I fall in that pit of glowing coals, that will result in my death or deadly pain.
This is how one should consider manosañcetanāhāro Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti.
The 3 craving are: kama, bhava and vibhava Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.
Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo?
Suppose there was a criminal who is not dead and the jail warden would hit with spear 100 shots and by afternoon another 100 and by evening another 100 and till he dies completely. It would be so utterly painful which cannot be imagined. Viññāṇā arising and passing away is similar to it.
This is how one should consider viññāṇāhāro.
By discerning viññāṇāhāra, one can understand how the nama and rupa come to be. Everything that is identified and said about is by nama and rupa which is like 100 spear shots to the criminal.
Iti kho ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sineho. Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ. Evaṃ āyati punabbhavābhinibbatti hoti.
Let us take it from Bahiya sutta to understand on when craving ends, how it would be
Tasmātiha te, bāhiya, evaṁ sikkhitabbaṁ: ‘diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissatī’ti. Evañhi te, bāhiya, sikkhitabbaṁ. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati, tato tvaṁ, bāhiya, na tena. Yato tvaṁ, bāhiya, na tena; tato tvaṁ, bāhiya, na tattha. Yato tvaṁ, bāhiya, na tattha, tato tvaṁ, bāhiya, nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā”ti.
“Therefore, Bāhiya, you should train yourself thus: ‘In what is seen, there will only be the seen; in what is heard, there will only be the heard; in what is sensed, there will only be the sensed; in what is cognized, there will only be the cognized.’”
The Buddha instructs Bāhiya to cultivate a pure and immediate awareness of experience, free from conceptual overlays or identification. This means:
Diṭṭhe diṭṭhamattaṁ: In visual perception, there is only the process of seeing, without conceptualizing “I see,” “this is mine,” or attaching meaning.
Sute sutamattaṁ: In auditory perception, there is only hearing, without creating stories or preferences about the sound.
Mute mutamattaṁ: In tactile, smelling and touching, there is only the sensation, without reacting as “pleasant” or “unpleasant or neither pleasant nor non pleasant”
Viññāte viññātamattaṁ: In mental cognition, there is only the act of knowing, without identifying with or clinging to thoughts.
The Result of Such Training
“Evañhi te, bāhiya, sikkhitabbaṁ. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati, tato tvaṁ, bāhiya, na tena.”
“Thus, Bāhiya, you should train yourself. When, for you, in what is seen, there is only the seen; in what is heard, there is only the heard; in what is sensed, there is only the sensed; in what is cognized, there is only the cognized, then, Bāhiya, you are not ‘by that.’”
“You are not ‘by that’”: This means you no longer identify with sensory or mental phenomena. For example: When seeing occurs, you do not think, “I am the one seeing.” You do not form attachments or aversions based on sensory input.The sense of “I” or “mine” does not arise in relation to experiences.
Freedom from Attachment
“Yato tvaṁ, bāhiya, na tena; tato tvaṁ, bāhiya, na tattha.”
“When you are not ‘by that,’ then, Bāhiya, you are not ‘there.’”
“Not there”: This means you do not dwell in attachment to the object of perception or in the identification with the process of perceiving. For example:
If a sound arises, you are not mentally “caught” in the sound or the act of hearing. You do not locate your identity in sensory experiences or mental formations.
Transcending Existence
“Yato tvaṁ, bāhiya, na tattha, tato tvaṁ, bāhiya, nevidha na huraṁ na ubhayamantarena.”
“When you are not ‘there,’ then, Bāhiya, you are neither here, nor there, nor between the two.”
This describes the transcendence of self-identity and duality. When clinging and identification cease:
You are no longer bound to “here” (this self) or “there” (external objects).
You do not exist “in between” as a subject distinct from the object.
The sense of “I am” dissolves, leading to the realization of the unconditioned (Nibbāna).
The Cessation of Suffering
“Esevanto dukkhassā.” “This is the end of suffering.”
When identification with sensory experiences and mental phenomena ceases, clinging and craving are uprooted. This brings the cessation of suffering.