“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; “Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. for craving weaves one to being reborn in one state of existence or another. Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” abhijānanto → abhijānitvā (mr) | parijānanto → parijānitvā (mr) Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: When this was said, one of the mendicants said to the senior mendicants: “phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; “Contact, mendicants, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. for craving weaves one to being reborn in one state of existence or another. Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” " Sattamaṁ. "
Phasso, bhikkhave, kāmānaṁ nidānasambhavo. Contact is their source. Katamā ca, bhikkhave, kāmānaṁ vemattatā? And what is the diversity of sensual pleasures?
Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? But what is contact? What is its origin, its cessation, and the practice that leads to its cessation? Chayime, āvuso, phassakāyā— There are these six classes of contact. cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Contact through the eye, ear, nose, tongue, body, and mind. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ— Contact originates from the six sense fields. Contact ceases when the six sense fields cease. The practice that leads to the cessation of contact is simply this noble eightfold path …”
‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā. ‘This painful feeling born of ear contact has arisen in me. Sā ca kho paṭicca, no apaṭicca. That’s dependent, not independent. Kiṁ paṭicca? Dependent on what? Phassaṁ paṭicca’. Dependent on contact.’ ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. ‘This body is such that fists, stones, sticks, and swords strike it. Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde: But the Buddha has said in the Advice on the Simile of the Saw: “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti. “Even if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions.” Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi. So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā. ‘This painful feeling born of ear contact has arisen in me. Sā ca kho paṭicca, no apaṭicca. That’s dependent, not independent. Kiṁ paṭicca? Dependent on what? Phassaṁ paṭicca. Dependent on contact. So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. They understand: ‘This body is such that fists, stones, sticks, and swords strike it. Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti. But the Buddha has said in the Advice on the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb, anyone who had a thought of hate on that account would not be following my instructions.” Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi. Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti. Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’
“ayaṁ kho samaṇo gotamo channaṁ phassāyatanānaṁ upādāya bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sappahaṁseti. “This ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the six fields of contact. Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. And those mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti. Why don’t I go and pull the wool over their eyes?” Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahantaṁ bhayabheravaṁ saddamakāsi, apissudaṁ pathavī maññe undrīyati. Atha kho aññataro bhikkhu aññataraṁ bhikkhuṁ etadavoca: Then Māra the Wicked went up to the Buddha and made a terrifyingly loud noise close by him. It seemed as if the earth were shattering, so that one of the mendicants said to another, undrīyati → udrīyati (bj, sya-all, km, pts1ed, pts2ed) "
Katamo ca, bhikkhave, phasso? And what is contact? Chayime, bhikkhave, phassakāyā— There are these six classes of contact. cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Contact through the eye, ear, nose, tongue, body, and mind. Ayaṁ vuccati, bhikkhave, phasso. This is called contact. Katamañca, bhikkhave, saḷāyatanaṁ? And what are the six sense fields? Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ— The sense fields of the eye, ear, nose, tongue, body, and mind. idaṁ vuccati, bhikkhave, saḷāyatanaṁ. These are called the six sense fields.
katamo ca, bhikkhave, phasso … And what is contact? … katamañca, bhikkhave, saḷāyatanaṁ … And what are the six sense fields? … katamañca, bhikkhave, nāmarūpaṁ … And what are name and form? … katamañca, bhikkhave, viññāṇaṁ …? And what is consciousness? …
katamo ca, bhikkhave, phasso … And what is contact? … katamañca, bhikkhave, saḷāyatanaṁ … And what are the six sense fields? … katamañca, bhikkhave, nāmarūpaṁ … And what are name and form? … katamañca, bhikkhave, viññāṇaṁ … And what is consciousness? …
katamo phasso … ‘What is contact …’ katamaṁ saḷāyatanaṁ … ‘What are the six sense fields …’ katamaṁ nāmarūpaṁ … ‘What are name and form …’ katamaṁ viññāṇaṁ …pe…. ‘What is consciousness …’
katamo phasso … ‘What is contact …’ katamaṁ saḷāyatanaṁ … ‘What are the six sense fields …’ katamaṁ nāmarūpaṁ … ‘What are name and form …’ katamaṁ viññāṇaṁ … ‘What is consciousness …’ katamo phasso … ‘What is contact …’ katamaṁ saḷāyatanaṁ … ‘What are the six sense fields …’ katamaṁ nāmarūpaṁ … ‘What are name and form …’ katamaṁ viññāṇaṁ … ‘What is consciousness …’
Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati cakkhusamphasso. The meeting, coming together, and joining together of these three things is called eye contact. Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī. Eye contact is also impermanent, decaying, and perishing. Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. And the causes and reasons that give rise to eye contact are also impermanent, decaying, and perishing. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati. But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent? Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati jivhāsamphasso. sn35.93 Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī. sn35.93 Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. sn35.93 Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati. sn35.93 Yā kho, bhikkhave, imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo, ayaṁ vuccati manosamphasso. The meeting, coming together, and joining together of these three things is called mind contact. Manosamphassopi anicco vipariṇāmī aññathābhāvī. Mind contact is also impermanent, decaying, and perishing. Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. And the causes and reasons that give rise to mind contact are also impermanent, decaying, and perishing. Aniccaṁ kho pana, bhikkhave, paccayaṁ paṭicca uppanno manosamphasso, kuto nicco bhavissati. But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?
Ayaṁ kho pana phasso anicco saṅkhato paṭiccasamuppanno. But this contact is impermanent, conditioned, dependently originated. Aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ phassaṁ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti. So how could a pleasant feeling be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?’ So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in contact and pleasant feeling. Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati. As they do so, they give up the underlying tendency for greed for contact and pleasant feeling.
