sutta » sn » sn35 » Saṁyutta Nikāya 35.234

Udāyīsutta

With Udāyī

Ekaṁ samayaṁ āyasmā ca ānando āyasmā ca udāyī kosambiyaṁ viharanti ghositārāme.
At one time the venerables Ānanda and Udāyī were staying near Kosambī, in Ghosita’s Monastery.

Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.
Then in the late afternoon, Venerable Udāyī came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

“Yatheva nu kho, āvuso ānanda, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito:
“Reverend Ānanda, the Buddha has explained, opened, and illuminated in many ways how this body is not-self.

‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti?
Is it possible to explain consciousness in the same way? To teach, assert, establish, clarify, analyze, and reveal how consciousness is not-self?”

“Yatheva kho, āvuso udāyī, ayaṁ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito:

‘itipāyaṁ kāyo anattā’ti, sakkā evameva viññāṇaṁ pidaṁ ācikkhituṁ desetuṁ paññapetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti.
“It is possible, Reverend Udāyī.

“Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇan”ti?
Does eye consciousness arise dependent on the eye and sights?”

“Evamāvuso”ti.
“Yes, reverend.”

“Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya. Api nu kho cakkhuviññāṇaṁ paññāyethā”ti?
“If the cause and reason that gives rise to eye consciousness were to totally and utterly cease without anything left over, would eye consciousness still be found?”

“No hetaṁ, āvuso”.
“No, reverend.”

“Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti …pe….
“In this way, too, it can be understood how consciousness is not-self.

“Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇan”ti?
Does ear … nose … tongue … body …

“Evamāvuso”ti.

“Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho jivhāviññāṇaṁ paññāyethā”ti?

“No hetaṁ, āvuso”.

“Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’”ti …pe….

“Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇan”ti?
mind consciousness arise dependent on the mind and ideas?”

“Evamāvuso”ti.
“Yes, reverend.”

“Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṁ sabbathā sabbaṁ aparisesaṁ nirujjheyya, api nu kho manoviññāṇaṁ paññāyethā”ti?
“If the cause and reason that gives rise to mind consciousness were to totally and utterly cease without anything left over, would mind consciousness still be found?”

“No hetaṁ, āvuso”.
“No, reverend.”

“Imināpi kho etaṁ, āvuso, pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ: ‘itipidaṁ viññāṇaṁ anattā’ti.
“In this way, too, it can be understood how consciousness is not-self.

Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṁ.
Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the root, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood.

Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṁ na attaniyaṁ samanupassati.
In the same way, a mendicant sees these six fields of contact as neither self nor belonging to self.

So evaṁ asamanupassanto na kiñci loke upādiyati.
So seeing, they don’t grasp anything in the world.

Anupādiyaṁ na paritassati. Aparitassaṁ paccattaññeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
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.’”

Sattamaṁ.