“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. “Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. “Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti. “Mendicants, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti. In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
“Sasaṅkhārā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhārā. “Bad, unskillful qualities, mendicants, arise with conditions, not without conditions. Tesaṁyeva saṅkhārānaṁ pahānā evaṁ te pāpakā akusalā dhammā na hontī”ti. By giving up those conditions, those bad, unskillful qualities do not occur.”
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. ‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’ ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. an3.60 ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. ‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’ ‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. ‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’
Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. They truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Sabbe saṅkhārā aniccā. all conditions are impermanent. ‘sabbe saṅkhārā aniccā’ti. ‘All conditions are impermanent.’ Sabbe saṅkhārā dukkhā. all conditions are suffering. ‘sabbe saṅkhārā dukkhā’ti. ‘All conditions are suffering.’
‘kathaṁ nu kho, āvuso, saṅkhārā daṭṭhabbā? ‘Reverend, how should conditions be seen? Kathaṁ saṅkhārā sammasitabbā? How should they be comprehended? Kathaṁ saṅkhārā vipassitabbā’ti? How should they be discerned?’ vipassitabbā → passitabbā (mr) ‘evaṁ kho, āvuso, saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti. ‘This is how conditions should be seen, comprehended, and discerned.’ Kathaṁ saṅkhārā daṭṭhabbā? How should conditions be seen? Kathaṁ saṅkhārā sammasitabbā? How should they be comprehended? Kathaṁ saṅkhārā vipassitabbā’ti? How should they be discerned?’ ‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabbaṁ, evaṁ saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti. ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi. And this is how conditions should be seen, comprehended, and discerned.’
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. In this case, the person who is angry and conceited, but has listened, learned, comprehended theoretically, and found temporary freedom
‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṁ bhavissati, saṁyojanā ca me pahānaṁ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti. ‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’ anavatthitā → anavaṭṭhitato (bj, sya-all, pts1ed) | nābhiramissati → na ramissati (mr) | gacchissanti → gacchanti (bj, sya-all, pts1ed, mr) "
“Aniccā, bhikkhave, saṅkhārā; “Mendicants, conditions are impermanent. adhuvā, bhikkhave, saṅkhārā; Conditions are unstable. anassāsikā, bhikkhave, saṅkhārā. Conditions are unreliable. Evaṁ aniccā, bhikkhave, saṅkhārā; So impermanent are conditions, evaṁ adhuvā, bhikkhave, saṅkhārā …pe… so unstable, so unreliable. Evaṁ aniccā, bhikkhave, saṅkhārā …pe… So impermanent are conditions … Evaṁ aniccā, bhikkhave, saṅkhārā …pe… So impermanent are conditions … Evaṁ aniccā, bhikkhave, saṅkhārā …pe… So impermanent are conditions … Evaṁ aniccā, bhikkhave, saṅkhārā …pe… So impermanent are conditions … Evaṁ aniccā, bhikkhave, saṅkhārā …pe… So impermanent are conditions … Evaṁ aniccā, bhikkhave, saṅkhārā; So impermanent are conditions, evaṁ adhuvā, bhikkhave, saṅkhārā; so unstable are conditions, evaṁ anassāsikā, bhikkhave, saṅkhārā. so unreliable are conditions.
Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: This is a power that a mendicant who has ended the defilements relies on to claim:
Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: This is a power that a mendicant who has ended the defilements relies on to claim:
yañca kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. samādinnaṁ → samādiṇṇaṁ (pts1ed, mr) yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti. Consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; Such are choices, such is the origin of choices, such is the ending of choices. saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment. nibbāne → nibbāne va (bj); nekkhamme (sya-all, km) saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. dn14 saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. dn14
vayadhammā saṅkhārā, appamādena sampādetha. ‘Conditions fall apart. Persist with diligence.’ ‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti. ‘Conditions are impermanent. How could it possibly be otherwise?’” vayadhammā saṅkhārā appamādena sampādethā”ti. ‘Conditions fall apart. Persist with diligence.’” “Aniccā vata saṅkhārā, “Oh! Conditions are impermanent, “aniccā saṅkhārā, taṁ kutettha labbhā”ti. “Conditions are impermanent. How could it possibly be otherwise?” ‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti. ‘Conditions are impermanent. How could it possibly be otherwise?’” “aniccā saṅkhārā, taṁ kutettha labbhā”ti. “Conditions are impermanent. How could it possibly be otherwise?”
Passānanda, sabbete saṅkhārā atītā niruddhā vipariṇatā. See, Ānanda! All those conditioned phenomena have passed, ceased, and perished. Evaṁ aniccā kho, ānanda, saṅkhārā; So impermanent are conditions, evaṁ addhuvā kho, ānanda, saṅkhārā; so unstable are conditions, evaṁ anassāsikā kho, ānanda, saṅkhārā. so unreliable are conditions. “Aniccā vata saṅkhārā, “Oh! Conditions are impermanent,
‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṁ nāma vitakkaṁ vitakkessatī’ti. ‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’
Tayo saṅkhārā— Three choices: iti saṅkhārā … choices … saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati. Or as long as consciousness remains, it remains involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures.
idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. Yaṁpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo; Such are choices, such is the origin of choices, such is the ending of choices.
Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of choices there is no origination of suffering’: this is the second contemplation. Saṅkhārānaṁ nirodhena, With the cessation of choices,
Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? But what are choices? What is their origin, their cessation, and the practice that leads to their cessation? Tayome, āvuso, saṅkhārā— There are these three kinds of choice.
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the source of choices? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Ignorance.
So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. They see that contact, feeling, perception, choices, and consciousness are impermanent. So → sopi kho (sya-all); sopi (mr) Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati. They see that contact, feeling, perception, choices, and consciousness are impermanent. Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati. The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate. Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati. The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.
‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. ‘Form, feeling, perception, choices, and consciousness are impermanent. Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. Form, feeling, perception, choices, and consciousness are not-self. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. All conditions are impermanent. All things are not-self.’ ‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. ‘Form, feeling, perception, choices, and consciousness are impermanent. Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. Form, feeling, perception, choices, and consciousness are not-self. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. All conditions are impermanent. All things are not-self.’ ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti? ‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’?” ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’ti, ayañca mahatī janatā”ti. And this big crowd agrees with me!” ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti. ‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’.” ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso— ‘Choices are my self,’ do you have power over those choices to say: evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun”ti? ‘May my choices be like this! May they not be like that’?” saṅkhārā …pe… choices … ye keci saṅkhārā …pe… choices … ye keci saṅkhārā …pe… choices …
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the source of choices? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Ignorance. Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, So, ignorance is a condition for choices. “Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ; ‘Ignorance is a condition for choices.’ That’s what I said. avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti? Is that how you see this or not?” “Avijjāpaccayā, bhante, saṅkhārā; mn38 avijjāpaccayā saṅkhārā”ti. mn38 avijjāpaccayā saṅkhārā, Ignorance is a condition for choices.
“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti? “Are the vital forces the same things as the phenomena that are felt? Or are they different things?” “Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā. “The vital forces are not the same things as the phenomena that are felt. Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha. For if the vital forces and the phenomena that are felt were the same things, a mendicant who had attained the cessation of perception and feeling would not emerge from it. Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti. But because the vital forces and the phenomena that are felt are different things, a mendicant who has attained the cessation of perception and feeling can emerge from it.” “Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. “When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.
“Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti. “Form, Rāhula, as well as feeling and perception and choices and consciousness.”
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; Such are choices, such is the origin of choices, such is the ending of choices. Yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. choices …
‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— ‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— ‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ saṅkhārāvasesasamāpattipattabbametaṁ, bhikkhave, āyatanamakkhāyati. but only with a residue of conditioned phenomena. ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— ‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— ‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— ‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— ‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— ‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— ‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— ‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’ ‘Tayidaṁ saṅkhataṁ oḷārikaṁ atthi kho pana saṅkhārānaṁ nirodho atthetan’ti— ‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṁ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno. Now at that time King Ajātasattu of Magadha, son of the princess of Videha, being suspicious of King Pajjota, was having Rājagaha fortified.
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. tatrupapattiyā → tatrūpapattiyā (bj, sya-all, km); tatruppattiyā (pts1ed) Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. mn120 Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. mn120 Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. mn120 Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. mn120 Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. mn120 Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.
Avijjāpaccayā, bhikkhave, saṅkhārā; Ignorance is a condition for choices. Katame ca, bhikkhave, saṅkhārā? And what are choices? Tayome, bhikkhave, saṅkhārā— There are three kinds of choices. Ime vuccanti, bhikkhave, saṅkhārā. These are called choices. Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; And so, ignorance is a condition for choices.
‘kimhi nu kho sati saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? ‘When what exists are there choices? What is a condition for choices?’ ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti. ‘When ignorance exists there are choices. Ignorance is a condition for choices.’ Iti hidaṁ avijjāpaccayā saṅkhārā; And so, ignorance is a condition for choices. ‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti. ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’
saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? ‘When what exists are there choices? What is a condition for choices?’ ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti. ‘When ignorance exists there are choices. Ignorance is a condition for choices.’ Iti hidaṁ avijjāpaccayā saṅkhārā; And so, ignorance is a condition for choices. saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti. ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the source of choices? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Ignorance. Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; And so, ignorance is a condition for choices.
avijjāpaccayā, bhikkhave, saṅkhārā Ignorance is a condition for choices. ‘avijjāpaccayā, bhikkhave, saṅkhārā’. ‘Ignorance is a condition for choices.’ saṅkhārā, bhikkhave … Choices …
iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo, Such are choices, such is the origin of choices, such is the ending of choices. Yadidaṁ avijjāpaccayā saṅkhārā; Ignorance is a condition for choices.
iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo, Such are choices, such is the origin of choices, such is the ending of choices. Yadidaṁ avijjāpaccayā saṅkhārā; Ignorance is a condition for choices.
iti saṅkhārā … Such are choices … ‘saṅkhārā’tissa vacanīyaṁ. You should say: ‘Choices.’ … Kā ca, bhikkhave, saṅkhārānaṁ upanisā? And what is the vital condition for choices? Iti kho, bhikkhave, avijjūpanisā saṅkhārā, So ignorance is a vital condition for choices. Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti. In the same way, ignorance is a vital condition for choices. … Freedom is a vital condition for the knowledge of ending.” "
“Avijjāpaccayā, bhikkhave, saṅkhārā; “Ignorance is a condition for choices. Katame ca, bhikkhave, saṅkhārā? And what are choices? Tayome, bhikkhave, saṅkhārā— There are three kinds of choices. Ime vuccanti, bhikkhave, saṅkhārā. These are called choices.
Katame ca, bhikkhave, saṅkhārā? And what are choices? Tayome, bhikkhave, saṅkhārā— There are three kinds of choices. Ime vuccanti, bhikkhave, saṅkhārā. These are called choices.
katame ca, bhikkhave, saṅkhārā? And what are choices? Tayome, bhikkhave, saṅkhārā— There are three kinds of choices. Ime vuccanti, bhikkhave, saṅkhārā. These are called choices.
avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; The knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. atītampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; Also regarding the past: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. anāgatampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; Also regarding the future: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices.
“Avijjāpaccayā, bhikkhave, saṅkhārā; “Ignorance is a condition for choices. “Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti? “What are choices, sir, and who do they belong to?” “No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. “That’s not a fitting question,” said the Buddha. “You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. ‘avijjāpaccayā saṅkhārā’”ti. ‘Ignorance is a condition for choices.’ ‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ, aññaṁ sarīraṁ’ iti vā. ‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
“Avijjāpaccayā, bhikkhave, saṅkhārā; “Ignorance is a condition for choices. katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṁ ekatthaṁ byañjanameva nānaṁ. You might say, ‘What are choices, and who do they belong to?’ Or you might say, ‘Choices are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs. ‘avijjāpaccayā saṅkhārā’ti. ‘Ignorance is a condition for choices.’ ‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṁ jīvaṁ taṁ sarīraṁ’ iti vā, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā. ‘What are choices, and who do they belong to?’ or ‘choices are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’.
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti? When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’ Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti → etthantare pāṭho si, sya-all potthakesu natthi. tathā sati anantarasuttaṭīkāya Avijjāya sati saṅkhārā honti; When ignorance exists choices come to be. Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti? When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’ Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti → etthantare pāṭhopi tattha tatheva Avijjāya asati saṅkhārā na honti; When ignorance doesn’t exist choices don’t come to be.
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti? When what exists do choices come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’ Avijjāya sati saṅkhārā honti; When ignorance exists, choices come to be. Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti …pe… When what doesn’t exist do choices not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’ Avijjāya asati saṅkhārā na honti; When ignorance doesn’t exists, choices don’t come to be.
saṅkhārā panime kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā; ‘But what is the source of these choices? kismiṁ sati saṅkhārā honti, kismiṁ asati saṅkhārā na hontī’ti? When what exists do choices come to be? When what does not exist do choices not come to be?’ ‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā; ‘Ignorance is the source of choices. avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti. When ignorance exists, choices come to be. When ignorance does not exist, choices don’t come to be.’
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Where name and form are conceived, there is the growth of choices. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Where choices grow, there is rebirth into a new state of existence in the future. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Where name and form are conceived, there is the growth of choices. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Where choices grow, there is rebirth into a new state of existence in the future. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Where name and form are conceived, there is the growth of choices. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Where choices grow, there is rebirth into a new state of existence in the future. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Where name and form are conceived, there is the growth of choices. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Where choices grow, there is rebirth into a new state of existence in the future. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Where name and form are not conceived, there is no growth of choices. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Where choices don’t grow, there is no rebirth into a new state of existence in the future. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Where name and form are not conceived, there is no growth of choices. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Where choices don’t grow, there is no rebirth into a new state of existence in the future. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Where name and form are not conceived, there is no growth of choices. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Where choices don’t grow, there is no rebirth into a new state of existence in the future.
avijjāpaccayā saṅkhārā’”ti? ignorance is a condition for choices?” ‘avijjāpaccayā saṅkhārā’”ti. ignorance is a condition for choices.” avijjāpaccayā saṅkhārā”ti? sn12.68 ‘avijjāpaccayā saṅkhārā’”ti. sn12.68
Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṁ upayāpenti, viññāṇaṁ upayantaṁ nāmarūpaṁ upayāpeti, nāmarūpaṁ upayantaṁ saḷāyatanaṁ upayāpeti, saḷāyatanaṁ upayantaṁ phassaṁ upayāpeti, phasso upayanto vedanaṁ upayāpeti, vedanā upayantī taṇhaṁ upayāpeti, taṇhā upayantī upādānaṁ upayāpeti, upādānaṁ upayantaṁ bhavaṁ upayāpeti, bhavo upayanto jātiṁ upayāpeti, jāti upayantī jarāmaraṇaṁ upayāpeti. In the same way, when ignorance surges it makes choices surge. When choices surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge. Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṁ apayāpenti, viññāṇaṁ apayantaṁ nāmarūpaṁ apayāpeti, nāmarūpaṁ apayantaṁ saḷāyatanaṁ apayāpeti, saḷāyatanaṁ apayantaṁ phassaṁ apayāpeti, phasso apayanto vedanaṁ apayāpeti, vedanā apayantī taṇhaṁ apayāpeti, taṇhā apayantī upādānaṁ apayāpeti, upādānaṁ apayantaṁ bhavaṁ apayāpeti, bhavo apayanto jātiṁ apayāpeti, jāti apayantī jarāmaraṇaṁ apayāpetī”ti. In the same way, when ignorance recedes it makes choices recede. When choices recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.” "
“saṅkhārā niccā vā aniccā vā”ti? “Are choices permanent or impermanent?” ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. You should truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ avijjāpaccayā saṅkhārāti, susima, passasī”ti? ignorance is a condition for choices?”
Yāyaṁ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṁ dhātu saṅkhārāvasesasamāpatti pattabbā. The element of the dimension of neither perception nor non-perception is an attainment with only a residue of conditioned phenomena.
Evaṁ aniccā, bhikkhave, saṅkhārā; So impermanent are conditions, evaṁ addhuvā, bhikkhave, saṅkhārā; so unstable are conditions, evaṁ anassāsikā, bhikkhave, saṅkhārā. so unreliable are conditions. Evaṁ aniccā, bhikkhave, saṅkhārā …pe… So impermanent are conditions … Evaṁ aniccā, bhikkhave, saṅkhārā; So impermanent are conditions … evaṁ addhuvā, bhikkhave, saṅkhārā …pe… sn15.20 Evaṁ aniccā, bhikkhave, saṅkhārā; So impermanent are conditions, evaṁ addhuvā, bhikkhave, saṅkhārā; so unstable are conditions, evaṁ anassāsikā, bhikkhave, saṅkhārā. so unreliable are conditions. Aniccā vata saṅkhārā, Oh! Conditions are impermanent,
Yathā ca, bhikkhave, tassa purisassa javo yathā ca candimasūriyānaṁ javo yathā ca yā devatā candimasūriyānaṁ purato dhāvanti tāsaṁ devatānaṁ javo, (…) tato sīghataraṁ āyusaṅkhārā khīyanti. As fast as that man is, as fast as the sun and moon are, and as fast as the deities that run before the sun and moon are, the waning of the life forces is faster. (…) → tāsaṁ devatānaṁ javo) (bj, sya-all, km) "
‘Ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti. They’re obsessed with the thought: ‘I am choices, choices are mine!’ Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. But those choices of theirs decay and perish, ‘Ahaṁ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti. They’re not obsessed with the thought: ‘I am choices, choices are mine!’ Tassa ‘ahaṁ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. So when those choices of theirs decay and perish,
Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṁ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca. The origin and ending of form, feeling, perception, choices, and consciousness. Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṁ samudayo, ko viññāṇassa samudayo? And what is the origin of form, feeling, perception, choices, and consciousness? ayaṁ saṅkhārānaṁ samudayo; choices, ko saṅkhārānaṁ … choices, Ayaṁ, bhikkhave, rūpassa atthaṅgamo, ayaṁ vedanāya atthaṅgamo, ayaṁ saññāya atthaṅgamo, ayaṁ saṅkhārānaṁ atthaṅgamo, ayaṁ viññāṇassa atthaṅgamo”ti. This is the ending of form, feeling, perception, choices, and consciousness.” "
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā …pe… ayaṁ vuccati saṅkhārakkhandho. Any kind of choices at all … Ye keci saṅkhārā …pe… sāsavā upādāniyā, ayaṁ vuccati saṅkhārupādānakkhandho. Any kind of choices at all …
saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.
saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.
anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṁ nappajānāti, choices … anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṁ nappajānāti, choices … saṅkhārā vibhavissanti … choices … saṅkhārā … choices … So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu, It’s because of the disappearance of form, feeling, perception, choices, and consciousness that a mendicant who makes such a resolution— saṅkhārupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. Or consciousness would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.
ye keci saṅkhārā … Any kind of choices at all … ko saṅkhārānaṁ … choices, ye keci saṅkhārā … choices … “iti kira bho rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā; “So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self. ‘Iti kira, bho, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. ‘So it seems, good sir, that form, feeling, perception, choices, and consciousness are not-self. saṅkhārā … choices …
saṅkhārā … choices … rūpaṁ … vedanā … saññā … saṅkhārā … viññāṇaṁ tathāgatoti samanupassasī”ti? Do you regard the Realized One as possessing form, feeling, perception, choices, and consciousness?”
Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā …pe… ye dūre santike vā taṁ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṁ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, saṅkhāresu sāro? In the same way, a mendicant sees and contemplates any kind of choices at all … examining them carefully. And they appear to them as completely void, hollow, and insubstantial. For what substance could there be in choices? saṅkhārā kadalūpamā; choices like a banana tree;
atthi nu kho, bhante, keci saṅkhārā ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti? choices … keci saṅkhārā … choices … Iti kho, bhikkhu, sabbe te saṅkhārā atītā niruddhā vipariṇatā. And so all those conditioned phenomena have passed, ceased, and perished. Evaṁ aniccā kho, bhikkhu, saṅkhārā. So impermanent are conditions, Evaṁ addhuvā kho, bhikkhu, saṅkhārā. so unstable are conditions, Evaṁ anassāsikā kho, bhikkhu, saṅkhārā. so unreliable are conditions.
“Rūpaṁ kho, rādha, māro, vedanā māro, saññā māro, saṅkhārā māro, viññāṇaṁ māro. “Rādha, form is Māra, feeling is Māra, perception is Māra, choices are Māra, consciousness is Māra.
“Rūpaṁ kho, rādha, māradhammo, vedanā māradhammo, saññā māradhammo, saṅkhārā māradhammo, viññāṇaṁ māradhammo. “Rādha, form is susceptible to Māra. Feeling, perception, choices, and consciousness are susceptible to Māra.
Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva aniccataṁ sandhāya bhāsitaṁ: When I said this I was referring to the impermanence of conditions, to the fact that conditions are Taṁ kho panetaṁ, bhikkhu, mayā saṅkhārānaṁyeva khayadhammataṁ …pe… liable to end, Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. But I have also explained the progressive cessation of conditions. Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. And I have also explained the progressive stilling of conditions.
Atha kho panānanda, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. But I have also explained the progressive cessation of conditions. Atha kho panānanda, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. And I have also explained the progressive stilling of conditions. Atha kho panānanda, mayā anupubbasaṅkhārānaṁ paṭippassaddhi akkhātā. And I have also explained the progressive tranquilizing of conditions.
Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. But I have also explained the progressive cessation of conditions. … Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṁ vūpasamo akkhāto. sn36.17
Ime vuccanti ‘padhānasaṅkhārā’ti. These are called active efforts. Iti ayañca chando, ayañca chandasamādhi, ime ca padhānasaṅkhārā— And so there is this enthusiasm, this immersion due to enthusiasm, and these active efforts. Ime vuccanti ‘padhānasaṅkhārā’ti. These are called active efforts. Iti idañca vīriyaṁ, ayañca vīriyasamādhi, ime ca padhānasaṅkhārā— And so there is this energy, this immersion due to energy, and these active efforts. Ime vuccanti ‘padhānasaṅkhārā’ti. These are called active efforts. Iti idañca cittaṁ, ayañca cittasamādhi, ime ca padhānasaṅkhārā— And so there is this mental development, this immersion due to mental development, and these active efforts. Ime vuccanti ‘padhānasaṅkhārā’ti. These are called active efforts. Iti ayañca vīmaṁsā, ayañca vīmaṁsāsamādhi, ime ca padhānasaṅkhārā— And so there is this inquiry, this immersion due to inquiry, and these active efforts.
yadidaṁ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ …pe… Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are a condition for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.