Saṁyutta Nikāya 22.79
Translators: sujato
Linked Discourses 22.79
8. Khajjanīyavagga
8. Itchy
Khajjanīyasutta
Itchy
Sāvatthinidānaṁ.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṁ pubbenivāsaṁ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṁ vā aññataraṁ.
“Mendicants, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them.
Katame pañca?
What five?
‘Evaṁrūpo ahosiṁ atītamaddhānan’ti—
‘I had such form in the past.’
iti vā hi, bhikkhave, anussaramāno rūpaṁyeva anussarati.
Recollecting thus, it’s only form that they recollect.
‘Evaṁvedano ahosiṁ atītamaddhānan’ti—
‘I had such feeling …
iti vā hi, bhikkhave, anussaramāno vedanaṁyeva anussarati.
‘Evaṁsañño ahosiṁ atītamaddhānan’ti …
perception …
‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti …
choices …
‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti—
consciousness in the past.’
iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati.
Recollecting thus, it’s only consciousness that they recollect.
Kiñca, bhikkhave, rūpaṁ vadetha?
And why do you call it form?
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
It’s deformed; that’s why it’s called ‘form’.
Kena ruppati?
Deformed by what?
Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṁsamakasavātātapasarīsapasamphassenapi ruppati.
Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles.
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
It’s deformed; that’s why it’s called ‘form’.
Kiñca, bhikkhave, vedanaṁ vadetha?
And why do you call it feeling?
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
It feels; that’s why it’s called ‘feeling’.
Kiñca vedayati?
And what does it feel?
Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati.
It feels pleasure, pain, and neutral.
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
It feels; that’s why it’s called ‘feeling’.
Kiñca, bhikkhave, saññaṁ vadetha?
And why do you call it perception?
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
It perceives; that’s why it’s called ‘perception’.
Kiñca sañjānāti?
And what does it perceive?
Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.
It perceives blue, yellow, red, and white.
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
It perceives; that’s why it’s called ‘perception’.
Kiñca, bhikkhave, saṅkhāre vadetha?
And why do you call them choices?
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
Choices produce conditioned phenomena; that’s why they’re called ‘choices’.
Kiñca saṅkhatamabhisaṅkharonti?
And what are the conditioned phenomena that they produce?
Rūpaṁ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṁ vedanattāya saṅkhatamabhisaṅkharonti, saññaṁ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṁ viññāṇattāya saṅkhatamabhisaṅkharonti.
Form is a conditioned phenomenon; choices are what make it into form. Feeling is a conditioned phenomenon; choices are what make it into feeling. Perception is a conditioned phenomenon; choices are what make it into perception. Choices are conditioned phenomena; choices are what make them into choices. Consciousness is a conditioned phenomenon; choices are what make it into consciousness.
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
Choices produce conditioned phenomena; that’s why they’re called ‘choices’.
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.
Ahañceva kho pana anāgataṁ rūpaṁ abhinandeyyaṁ, anāgatampāhaṁ addhānaṁ evameva rūpena khajjeyyaṁ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti.
If I were to look forward to enjoying form in the future, I’d be itched by form in the future just as I am today.’
So iti paṭisaṅkhāya atītasmiṁ rūpasmiṁ anapekkho hoti;
Reflecting like this they don’t worry about past form,
anāgataṁ rūpaṁ nābhinandati;
they don’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disillusionment, dispassion, and cessation regarding present form.
‘Ahaṁ kho etarahi vedanāya khajjāmi.
‘Currently I’m itched by feeling …
Atītampāhaṁ addhānaṁ evameva vedanāya khajjiṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi.
Ahañceva kho pana anāgataṁ vedanaṁ abhinandeyyaṁ;
anāgatampāhaṁ addhānaṁ evameva vedanāya khajjeyyaṁ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti.
So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti;
anāgataṁ vedanaṁ nābhinandati;
paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
‘Ahaṁ kho etarahi saññāya khajjāmi …pe…
perception …
ahaṁ kho etarahi saṅkhārehi khajjāmi.
choices …
Atītampāhaṁ addhānaṁ evameva saṅkhārehi khajjiṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti.
Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṁ;
anāgatampāhaṁ addhānaṁ evameva saṅkhārehi khajjeyyaṁ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti.
So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti;
anāgate saṅkhāre nābhinandati;
paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti.
‘Ahaṁ kho etarahi viññāṇena khajjāmi.
consciousness.
Atītampi addhānaṁ evameva viññāṇena khajjiṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi.
In the past I was also itched by consciousness just like now.
Ahañceva kho pana anāgataṁ viññāṇaṁ abhinandeyyaṁ;
If I were to look forward to enjoying consciousness in the future, I’d be itched by consciousness in the future just as I am today.’
anāgatampāhaṁ addhānaṁ evameva viññāṇena khajjeyyaṁ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti.
So iti paṭisaṅkhāya atītasmiṁ viññāṇasmiṁ anapekkho hoti;
Reflecting like this they don’t worry about past consciousness,
anāgataṁ viññāṇaṁ nābhinandati;
they don’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disillusionment, dispassion, and cessation regarding present consciousness.
Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?
rūpaṁ niccaṁ vā aniccaṁ vā”ti?
Is form permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.”
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
choices …
viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṁ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”.
“No, sir.”
“Tasmātiha, bhikkhave, yaṁ kiñci 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 daṭṭhabbaṁ.
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
You should truly see any kind of feeling …
yā kāci saññā …
perception …
ye keci saṅkhārā …
choices …
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ …pe… yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Ayaṁ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti;
This is called a noble disciple who gets rid of things and doesn’t accumulate them;
pajahati, na upādiyati;
who gives things up and doesn’t grasp at them;
visineti, na ussineti;
who discards things and doesn’t amass them;
vidhūpeti, na sandhūpeti.
who dissipates things and doesn’t get clouded by them.
Kiñca apacināti, no ācināti?
And what things do they get rid of and not accumulate?
Rūpaṁ apacināti, no ācināti;
They get rid of form and don’t accumulate it.
vedanaṁ …
They get rid of feeling …
saññaṁ …
perception …
saṅkhāre …
choices …
viññāṇaṁ apacināti, no ācināti.
consciousness and don’t accumulate it.
Kiñca pajahati, na upādiyati?
And what things do they give up and not grasp?
Rūpaṁ pajahati, na upādiyati;
They give up form and don’t grasp it.
vedanaṁ …
They give up feeling …
saññaṁ …
perception …
saṅkhāre …
choices …
viññāṇaṁ pajahati, na upādiyati.
consciousness and don’t grasp it.
Kiñca visineti, na ussineti?
And what things do they discard and not amass?
Rūpaṁ visineti, na ussineti;
They discard form and don’t amass it.
vedanaṁ …
They discard feeling …
saññaṁ …
perception …
saṅkhāre …
choices …
viññāṇaṁ visineti, na ussineti.
consciousness and don’t amass it.
Kiñca vidhūpeti, na sandhūpeti?
And what things do they dissipate and not get clouded by?
Rūpaṁ vidhūpeti, na sandhūpeti;
They dissipate form and don’t get clouded by it.
vedanaṁ …
They dissipate feeling …
saññaṁ …
perception …
saṅkhāre …
choices …
viññāṇaṁ vidhūpeti, na sandhūpeti.
consciousness and don’t get clouded by it.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
Nibbindaṁ virajjati; virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṁ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito; neva pajahati na upādiyati, pajahitvā ṭhito; neva visineti na ussineti, visinetvā ṭhito; neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito
This is called a mendicant who neither gets rid of things nor accumulates them, but remains after getting rid of them. They neither give things up nor grasp them, but remain after giving them up. They neither discard things nor amass them, but remain after discarding them. They neither dissipate things nor get clouded by them, but remain after dissipating them.
Kiñca nevācināti na apacināti, apacinitvā ṭhito?
And what things do they neither get rid of nor accumulate, but remain after getting rid of them?
Rūpaṁ nevācināti na apacināti, apacinitvā ṭhito;
They neither get rid of nor accumulate form, but remain after getting rid of it.
vedanaṁ …
They neither get rid of nor accumulate feeling …
saññaṁ …
perception …
saṅkhāre …
choices …
viññāṇaṁ nevācināti na apacināti, apacinitvā ṭhito.
consciousness, but remain after getting rid of it.
Kiñca neva pajahati na upādiyati, pajahitvā ṭhito?
And what things do they neither give up nor grasp, but remain after giving them up?
Rūpaṁ neva pajahati na upādiyati, pajahitvā ṭhito;
They neither give up nor grasp form, but remain after giving it up.
vedanaṁ …
They neither give up nor grasp feeling …
saññaṁ …
perception …
saṅkhāre …
choices …
viññāṇaṁ neva pajahati na upādiyati, pajahitvā ṭhito.
consciousness, but remain after giving it up.
Kiñca neva visineti na ussineti, visinetvā ṭhito?
And what things do they neither discard nor amass, but remain after discarding them?
Rūpaṁ neva visineti na ussineti, visinetvā ṭhito;
They neither discard nor amass form, but remain after discarding it.
vedanaṁ …
They neither discard nor amass feeling …
saññaṁ …
perception …
saṅkhāre …
choices …
viññāṇaṁ neva visineti na ussineti, visinetvā ṭhito.
consciousness, but remain after discarding it.
Kiñca neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito?
And what things do they neither dissipate nor get clouded by, but remain after dissipating them?
Rūpaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito;
They neither dissipate nor get clouded by form, but remain after dissipating it.
vedanaṁ …
They neither dissipate nor get clouded by feeling …
saññaṁ …
perception …
saṅkhāre …
choices …
viññāṇaṁ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito.
consciousness, but remain after dissipating it.
Evaṁvimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
When a mendicant’s mind is freed like this, the gods together with Indra, Brahmā, and the Progenitor worship them from afar:
‘Namo te purisājañña,
‘Homage to you, O thoroughbred!
namo te purisuttama;
Homage to you, supreme among men!
Yassa te nābhijānāma,
We don’t understand
yampi nissāya jhāyasī’”ti.
the basis of your absorption.’”
Sattamaṁ.