“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. sneho → sineho (bj, sya-all, km, pts1ed) Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. āyatiṁ → āyati (bj) | (…) → (evaṁ kho ānanda bhavo hotīti) (mr) Rūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho rūpabhavo paññāyethā”ti? If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?” “No hetaṁ, bhante”. “No, sir.” “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. (…) → (evaṁ kho ānanda bhavo hotīti) (mr) " Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti? If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?” “No hetaṁ, bhante”. “No, sir.” “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. Evaṁ kho, ānanda, bhavo hotī”ti. That’s how continued existence is defined.” " Chaṭṭhaṁ. "
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. Rūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho rūpabhavo paññāyethā”ti? If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?” “No hetaṁ, bhante”. “No, sir.” “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti? If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?” “No hetaṁ, bhante”. “No, sir.” “Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho. “So, deeds are the field, consciousness is the seed, and craving is the moisture. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. Evaṁ kho, ānanda, bhavo hotī”ti. That’s how continued existence is defined.” " Sattamaṁ. "
“nāmaṁ kho, āvuso, eko anto, rūpaṁ dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; “Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress … taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. an6.61 Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows … an end of suffering in this very life.” Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca: When this was said, one of the mendicants said to the senior mendicants: “cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; “The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress … taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. an6.61 Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows … an end of suffering in this very life.” Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca: When this was said, one of the mendicants said to the senior mendicants:
Sattaviññāṇaṭṭhitisutta Planes of Consciousness Sattaviññāṇaṭṭhitisutta → viññaṇaṭṭhitisuttaṁ (bj) " “Sattimā, bhikkhave, viññāṇaṭṭhitiyo. “Mendicants, there are these seven planes of consciousness. Ayaṁ paṭhamā viññāṇaṭṭhiti. This is the first plane of consciousness. Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. Ayaṁ dutiyā viññāṇaṭṭhiti. This is the second plane of consciousness. Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. Ayaṁ tatiyā viññāṇaṭṭhiti. This is the third plane of consciousness. Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. Ayaṁ catutthā viññāṇaṭṭhiti. This is the fourth plane of consciousness. Santi, bhikkhave, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. Ayaṁ pañcamā viññāṇaṭṭhiti. This is the fifth plane of consciousness. Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. Ayaṁ chaṭṭhā viññāṇaṭṭhiti. This is the sixth plane of consciousness. Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. Ayaṁ sattamā viññāṇaṭṭhiti. This is the seventh plane of consciousness. Imā kho, bhikkhave, satta viññāṇaṭṭhitiyo”ti. These are the seven planes of consciousness.” " Paṭhamaṁ. "
‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? ‘What is the cause, what is the reason why my mind isn’t secure in the dimension of infinite consciousness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Tassa mayhaṁ, ānanda, etadahosi: Then I thought, ‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. ‘I haven’t seen the drawbacks of the dimension of infinite space, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite consciousness, and so I haven’t developed that. Tasmā me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. That’s why my mind isn’t secure in the dimension of infinite consciousness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’
Ayaṁ paṭhamā viññāṇaṭṭhiti. This is the first plane of consciousness. Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. Ayaṁ dutiyā viññāṇaṭṭhiti. This is the second plane of consciousness. Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. Ayaṁ tatiyā viññāṇaṭṭhiti. This is the third plane of consciousness. Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. Ayaṁ catutthī viññāṇaṭṭhiti. This is the fourth plane of consciousness. Santānanda, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. Ayaṁ pañcamī viññāṇaṭṭhiti. This is the fifth plane of consciousness. Santānanda, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. Ayaṁ chaṭṭhī viññāṇaṭṭhiti. This is the sixth plane of consciousness. Santānanda, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. Ayaṁ sattamī viññāṇaṭṭhiti. This is the seventh plane of consciousness. Asaññasattāyatanaṁ nevasaññānāsaññāyatanameva dutiyaṁ. Then there is the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception. Tatrānanda, yāyaṁ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Now, regarding these seven planes of consciousness and two dimensions, Yo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṁ pajānāti, tassā ca atthaṅgamaṁ pajānāti, tassā ca assādaṁ pajānāti, tassā ca ādīnavaṁ pajānāti, tassā ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti? is it appropriate for someone who understands them—and their origin, ending, gratification, drawback, and escape—to take pleasure in them?”
Ayaṁ paṭhamā viññāṇaṭṭhiti. This is the first plane of consciousness. Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. Ayaṁ dutiyā viññāṇaṭṭhiti. This is the second plane of consciousness. Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. Ayaṁ tatiyā viññāṇaṭṭhiti. This is the third plane of consciousness. Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. Ayaṁ catutthī viññāṇaṭṭhiti. This is the fourth plane of consciousness. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. Ayaṁ pañcamī viññāṇaṭṭhiti. This is the fifth plane of consciousness. Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. Ayaṁ chaṭṭhī viññāṇaṭṭhiti. This is the sixth plane of consciousness. Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. Ayaṁ sattamī viññāṇaṭṭhiti. This is the seventh plane of consciousness. Satta puggalā dakkhiṇeyyā— Seven persons worthy of a religious donation: ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith. Satta anusayā— Seven underlying tendencies:
Ayaṁ paṭhamā viññāṇaṭṭhiti. This is the first plane of consciousness. Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. Ayaṁ dutiyā viññāṇaṭṭhiti. This is the second plane of consciousness. Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. Ayaṁ tatiyā viññāṇaṭṭhiti. This is the third plane of consciousness. Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. Ayaṁ catutthī viññāṇaṭṭhiti. This is the fourth plane of consciousness. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā …pe… ‘ananto ākāso’ti ākāsānañcāyatanūpagā. There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. Ayaṁ pañcamī viññāṇaṭṭhiti. This is the fifth plane of consciousness. Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. Ayaṁ chaṭṭhī viññāṇaṭṭhiti. This is the sixth plane of consciousness. Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. Ayaṁ sattamī viññāṇaṭṭhiti. This is the seventh plane of consciousness. Ime satta dhammā pariññeyyā. dn34 Katame satta dhammā pahātabbā? What seven things should be given up? Sattānusayā— Seven underlying tendencies:
Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? But what is consciousness? What is its origin, its cessation, and the practice that leads to its cessation? Chayime, āvuso, viññāṇakāyā— There are these six classes of consciousness. cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Eye, ear, nose, tongue, body, and mind consciousness. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— Consciousness originates from choices. Consciousness ceases when choices cease. The practice that leads to the cessation of consciousness is simply this noble eightfold path …”
“Katamaṁ taṁ, sāti, viññāṇan”ti? “Sāti, what is that consciousness?” “Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti. “Sir, he is the speaker, the knower who experiences the results of good and bad deeds in all the different realms.” “Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? “Silly man, who on earth have you ever known me to teach in that way? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti? Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause?
“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati. “They speak of ‘consciousness’. Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti? How is consciousness defined?” “‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati. “It’s called consciousness because it cognizes. Kiñca vijānāti? And what does it cognize? Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti. It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’. ‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti. It’s called consciousness because it cognizes.” “Yā cāvuso, paññā yañca viññāṇaṁ— “Wisdom and consciousness— ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? are these things mixed or separate? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? And can we completely disentangle them so as to describe the difference between them?” vinibbhujitvā vinibbhujitvā → vinibbhujjitvā vinibbhujjitvā (mr)
Yaṁ kiñci viññāṇaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā—ayaṁ viññāṇakkhandho. Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness. Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanaṁ hotī”ti. That’s the scope of the term ‘aggregates’ as applied to the aggregates.” “Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya? “What is the cause, sir, what is the reason why the aggregate of form is found? Ko hetu ko paccayo vedanākkhandhassa paññāpanāya? What is the cause, what is the reason why the aggregate of feeling … Ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti? consciousness is found?” “Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. “The four primary elements are the reason why the aggregate of form is found. Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya. Contact is the reason why the aggregates of feeling … Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya. perception … Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti? and consciousness?” “Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo. “The pleasure and happiness that arise from form: this is its gratification. Yaṁ kho → yañca (sya-all, km) Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ. Removing and giving up desire and greed for form: this is its escape. viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇe assādo. consciousness: this is its gratification. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback. Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti. Removing and giving up desire and greed for consciousness: this is its escape.” “Kathaṁ pana, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?” “Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya passati. “One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Kathañcāvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati? And how is consciousness scattered and diffused externally? Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. Take a mendicant who sees a sight with their eyes. Their consciousness follows after the signs of that sight, tied, attached, and fettered to gratification in its signs. So their consciousness is said to be scattered and diffused externally. Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose … jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue … manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. When they know an idea with their mind, their consciousness follows after the signs of that idea, tied, attached, and fettered to gratification in its signs. So their consciousness is said to be scattered and diffused externally. Evaṁ kho, āvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. That’s how consciousness is scattered and diffused externally. Kathañcāvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati? And how is consciousness not scattered and diffused externally? Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. Take a mendicant who sees a sight with their eyes. Their consciousness doesn’t follow after the signs of that sight, and is not tied, attached, and fettered to gratification in its signs. So their consciousness is said to be not scattered and diffused externally. Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose … jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue … manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. When they know an idea with their mind, their consciousness doesn’t follow after the signs of that idea, and is not tied, attached, and fettered to gratification in its signs. So their consciousness is said to be not scattered and diffused externally. Evaṁ kho, āvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati. That’s how consciousness is not scattered and diffused externally. Kathañcāvuso, ajjhattaṁ saṇṭhitanti vuccati? And how is their consciousness stuck internally? ajjhattaṁ → ajjhattaṁ cittaṁ (bj, sya-all, km, pts1ed) Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Tassa vivekajapītisukhānusāri viññāṇaṁ hoti vivekajapītisukhassādagadhitaṁ vivekajapītisukhassādavinibandhaṁ vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati. Their consciousness follows after that rapture and bliss born of seclusion, tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be stuck internally.
Katamañca, bhikkhave, viññāṇaṁ? And what is consciousness? Chayime, bhikkhave, viññāṇakāyā— There are these six classes of consciousness. cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Eye, ear, nose, tongue, body, and mind consciousness. Idaṁ vuccati, bhikkhave, viññāṇaṁ. This is called consciousness.
“ko nu kho, bhante, viññāṇāhāraṁ āhāretī”ti? “But sir, who consumes the fuel for consciousness?” “No kallo pañho”ti bhagavā avoca: “That’s not a fitting question,” said the Buddha. “‘āhāretī’ti ahaṁ na vadāmi. “I don’t speak of one who consumes. ‘Āhāretī’ti cāhaṁ vadeyyaṁ, tatrassa kallo pañho: If I were to speak of one who consumes, then it would be fitting to ask
katamañca, bhikkhave, viññāṇaṁ …? And what is consciousness? … Katame ca, bhikkhave, saṅkhārā? And what are choices? Tayome, bhikkhave, saṅkhārā— There are three kinds of choices. kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Choices by way of body, speech, and mind.
katamañca, bhikkhave, viññāṇaṁ … And what is consciousness? … katame ca, bhikkhave, saṅkhārā? And what are choices? Tayome, bhikkhave, saṅkhārā— There are three kinds of choices. kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti. Choices by way of body, speech, and mind.
katamaṁ viññāṇaṁ … ‘What is consciousness …’ 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. ‘Taṁ jīvaṁ taṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. If you have the view that the soul and the body are identical, there is no living of the spiritual life. ‘Aññaṁ jīvaṁ aññaṁ sarīraṁ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. If you have the view that the soul and the body are different things, there is no living of the spiritual life. katamaṁ viññāṇaṁ … ‘What is consciousness …’ ‘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’. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammānī”ti. These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.” " Chaṭṭhaṁ. "
Yāyaṁ, bhikkhu, ākiñcaññāyatanadhātu—ayaṁ dhātu viññāṇañcāyatanaṁ paṭicca paññāyati. The element of the dimension of nothingness appears due to the element of the dimension of infinite consciousness. Yāyaṁ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṁ dhātu ākiñcaññāyatanaṁ paṭicca paññāyati. The element of the dimension of neither perception nor non-perception appears due to the element of the dimension of nothingness. Yāyaṁ, bhikkhu, saññāvedayitanirodhadhātu—ayaṁ dhātu nirodhaṁ paṭicca paññāyatī”ti. The element of the cessation of perception and feeling appears due to the element of cessation.” “Yā cāyaṁ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kathaṁ samāpatti pattabbā”ti? “Sir, how is each of these elements to be attained?”
Rūpadhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is shackled to greed for the form element is called a migrant going from shelter to shelter. Rūpadhāturāgavinibandhañca → … vinibaddhañca (bj-a, pts1ed) Vedanādhātu kho, gahapati, viññāṇassa oko. The feeling element is a shelter for consciousness. Vedanādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is attached to greed for the feeling element is called a migrant going from shelter to shelter. Saññādhātu kho, gahapati, viññāṇassa oko. The perception element is a shelter for consciousness. Saññādhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is attached to greed for the perception element is called a migrant going from shelter to shelter. Saṅkhāradhātu kho, gahapati, viññāṇassa oko. The choices element is a shelter for consciousness. Saṅkhāradhāturāgavinibandhañca pana viññāṇaṁ ‘okasārī’ti vuccati. One whose consciousness is attached to greed for the choices element is called a migrant going from shelter to shelter. Evaṁ kho, gahapati, okasārī hoti. That’s how one is a migrant going from shelter to shelter. Kathañca, gahapati, anokasārī hoti? And how is one a migrant with no shelter? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. nandī → nandi (bj, sya-all, km, pts1ed) | upayupādānā → upāyupādānā (sya-all, km, pts1ed) | anabhāvaṅkatā → anabhāvakatā (bj, pts1ed)
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? Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. It’s when a mendicant approves, welcomes, and keeps clinging. Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati? What do they approve, welcome, and keep clinging to? Rūpaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. They approve, welcome, and keep clinging to form. ayaṁ viññāṇassa samudayo. and consciousness. Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya … And what is the ending of form, feeling, ko saññāya … perception, ko saṅkhārānaṁ … choices, ko viññāṇassa atthaṅgamo? and consciousness? Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati. It’s when a mendicant doesn’t approve, welcome, or keep clinging. Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati? What don’t they approve, welcome, or keep clinging to? Rūpaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. They don’t approve, welcome, or keep clinging to form. 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.” " Pañcamaṁ. "
Ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti? and consciousness?’ Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me: ‘yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpassa assādo. ‘The pleasure and happiness that arise from form: this is its gratification. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpassa ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇassa assādo. consciousness: this is its gratification. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇaṁ’. Removing and giving up desire and greed for consciousness: this is its escape.’ Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. abhisambuddho’ti → abhisambuddho (bj, sya-all) Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ; But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho. Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness. Ime vuccanti, bhikkhave, pañcakkhandhā. These are called the five aggregates. Katame ca, bhikkhave, pañcupādānakkhandhā? And what are the five grasping aggregates? Yaṁ kiñci, bhikkhave, rūpaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati rūpupādānakkhandho. Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of form connected with grasping. Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā sāsavaṁ upādāniyaṁ, ayaṁ vuccati viññāṇupādānakkhandho. Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of consciousness connected with grasping. Ime vuccanti, bhikkhave, pañcupādānakkhandhā”ti. These are called the five grasping aggregates.” " Chaṭṭhaṁ. "
Katamañca, bhikkhave, viññāṇaṁ? And what is consciousness? Chayime, bhikkhave, viññāṇakāyā— There are these six classes of consciousness: cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. eye, ear, nose, tongue, body, and mind consciousness. Idaṁ vuccati, bhikkhave, viññāṇaṁ. This is called consciousness.
Katamañca, bhikkhave, viññāṇaṁ? And what is consciousness? Chayime, bhikkhave, viññāṇakāyā— There are these six classes of consciousness: cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. eye, ear, nose, tongue, body, and mind consciousness. Idaṁ vuccati, bhikkhave, viññāṇaṁ. This is called consciousness. ayaṁ viññāṇassa assādo. sn22.57 Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ— That consciousness is impermanent, suffering, and perishable: this is its drawback. ayaṁ viññāṇassa ādīnavo. sn22.57 Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ— Removing and giving up desire and greed for consciousness: this is its escape. idaṁ viññāṇassa nissaraṇaṁ. sn22.57 Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya; Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;
Kiñca, bhikkhave, viññāṇaṁ vadetha? And why do you call it consciousness? Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati. It cognizes; that’s why it’s called ‘consciousness’. Kiñca vijānāti? And what does it cognize? Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti. It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland. Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati. It cognizes; that’s why it’s called ‘consciousness’. Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: A learned noble disciple reflects on this: ‘ahaṁ kho etarahi rūpena khajjāmi. ‘Currently I’m itched by form. Atītampāhaṁ addhānaṁ evameva rūpena khajjiṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. In the past I was also itched by form just like now.
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, ayaṁ vuccati viññāṇakkhandho. Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness. Ettāvatā kho, bhikkhu, khandhānaṁ khandhādhivacanan”ti. That’s the scope of the term ‘aggregates’ as applied to the aggregates.” “Sādhu, bhante”ti kho so bhikkhu …pe… apucchi: Saying “Good, sir”, that mendicant asked another question: “Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; “What is the cause, sir, what is the reason why the aggregate of form is found? ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti? consciousness is found?” “Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. “The four primary elements are the reason why the aggregate of form is found. Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. Contact is the reason why the aggregates of feeling, Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. perception, ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti? and consciousness?” “Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo. “The pleasure and happiness that arise from form: this is its gratification. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ. Removing and giving up desire and greed for form: this is its escape. yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ viññāṇassa assādo. consciousness: this is its gratification. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti. Removing and giving up desire and greed for consciousness: this is its escape.” “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi: Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “Kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
ayaṁ vuccati, bhikkhave, assutavā puthujjano viññāṇabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṁ lokaṁ gacchati. They’re called an unlearned ordinary person who is bound to consciousness, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next. Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī …pe… sappurisadhamme suvinīto A learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ; na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. They don’t regard form as self, self as having form, form in self, or self in form. Ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi. They’re called a learned noble disciple who is not bound to form, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.
“‘Viññāṇañcāyatanaṁ, viññāṇañcāyatanan’ti vuccati. “They speak of this thing called the ‘dimension of infinite consciousness’. Katamaṁ nu kho viññāṇañcāyatananti? What is the dimension of infinite consciousness? Tassa mayhaṁ, āvuso, etadahosi: It occurred to me: ‘idha bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati. ‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness.
ayaṁ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti? Do you regard the Realized One as one who is without form, feeling, perception, choices, and consciousness?” “No hetaṁ, bhante”. “No, sir.” “Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṁ nu te taṁ veyyākaraṇaṁ— “In that case, Anurādha, since you don’t actually find the Realized One in the present life, is it appropriate to declare: saccato thetato tathāgate anupalabbhiyamāne → saccato vā tathato vā anupabbhanīyasabhāvo (cck, sya1ed); saccato vā tathato vā anupalabbhiyamāno (sya2ed, mr); saccato thetato tathāgate anupalabbhyamāne (pts1ed); saccato thetato tathāgate anupalabbhamāne (?) | veyyākaraṇaṁ → vyākaraṇāya (bj) " yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṁ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti: ‘Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
