sāvatthi·nidānaṃ.

The (sutta) opening at Sāvatthī.{n}

pubbeva me, bhikkhave, sambodhā an·abhisambuddhassa bodhisattass·eva sato etad·ahosi: 'ko nu kho cakkhussa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? ko sotassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? ko ghānassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? ko jivhāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? ko kāyassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? ko manassa assādo, ko ādīnavo, kiṃ nissaraṇan·ti?'

Before my awakening, bhikkhus, while I was not fully awakened, being still a bodhisatta, it occured to me: what is the allure of the eye, what is its drawback, its emancipation? what is the allure of the ear, what is its drawback, its emancipation? what is the allure of the nose, what is its drawback, its emancipation? what is the allure of the tongue, what is its drawback, its emancipation? what is the allure of the body, what is its drawback, its emancipation? what is the allure of the mind, what is its drawback, its emancipation?

tassa mayhaṃ, bhikkhave, etad·ahosi: yaṃ kho cakkhuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ cakkhussa assādo. yaṃ cakkhuṃ aniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, ayaṃ cakkhussa ādīnavo. yo cakkhusmiṃ chanda·rāga·vinayo chanda·rāga·ppahānaṃ, idaṃ cakkhussa nissaraṇaṃ.

Then, bhikkhus, it occured to me: the well-being and mental pleasure that arise on account of the eye, this is the allure of the eye. That the eye is impermanent, suffering, naturally subject to alteration, this is the drawback of the eye. The destruction of desire and passion, the abandoning of desire and passion for the eye, this is the emancipation from the eye.

yaṃ sotaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ sotassa assādo. yaṃ sotaṃ aniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, ayaṃ sotassa ādīnavo. yo sotasmiṃ chanda·rāga·vinayo chanda·rāga·ppahānaṃ, idaṃ sotassa nissaraṇaṃ.

The well-being and mental pleasure that arise on account of the ear, this is the allure of the ear. That the ear is impermanent, suffering, naturally subject to alteration, this is the drawback of the ear. The destruction of desire and passion, the abandoning of desire and passion for the ear, this is the emancipation from the ear.

yaṃ ghānaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ ghānassa assādo. yaṃ ghānaṃ aniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, ayaṃ ghānassa ādīnavo. yo ghānasmiṃ chanda·rāga·vinayo chanda·rāga·ppahānaṃ, idaṃ ghānassa nissaraṇaṃ.

The well-being and mental pleasure that arise on account of the nose, this is the allure of the nose. That the nose is impermanent, suffering, naturally subject to alteration, this is the drawback of the nose. The destruction of desire and passion, the abandoning of desire and passion for the nose, this is the emancipation from the nose.

yaṃ jivhaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ jivhāya assādo. yā jivhā aniccā dukkhā vipariṇāma·dhammā, ayaṃ jivhāya ādīnavo. yo jivhāya chanda·rāga·vinayo chanda·rāga·ppahānaṃ, idaṃ jivhāya nissaraṇaṃ.

The well-being and mental pleasure that arise on account of the tongue, this is the allure of the tongue. That the tongue is impermanent, suffering, naturally subject to alteration, this is the drawback of the tongue. The destruction of desire and passion, the abandoning of desire and passion for the tongue, this is the emancipation from the tongue.

yaṃ kāyaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāyassa assādo. yo kāyo anicco dukkho vipariṇāma·dhammo, ayaṃ kāyassa ādīnavo. yo kāyassa chanda·rāga·vinayo chanda·rāga·ppahānaṃ, idaṃ kāyassa nissaraṇaṃ.

The well-being and mental pleasure that arise on account of the body, this is the allure of the body. That the body is impermanent, suffering, naturally subject to alteration, this is the drawback of the body. The destruction of desire and passion, the abandoning of desire and passion for the body, this is the emancipation from the body.

yaṃ manaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manassa assādo. yaṃ [yo mano anicco dukkho vipariṇāma·dhammo, ayaṃ manassa ādīnavo. yo manasmiṃ chanda·rāga·vinayo chanda·rāga·ppahānaṃ, idaṃ manassa nissaraṇan·ti.

The well-being and mental pleasure that arise on account of the mind, this is the allure of the mind. That the mind is impermanent, suffering, naturally subject to alteration, this is the drawback of the mind. The destruction of desire and passion, the abandoning of desire and passion for the mind, this is the emancipation from the mind.

yāvakīvañ·c·āhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañ·ca assādato, ādīnavañ·ca ādīnavato, nissaraṇañ·ca nissaraṇato yathābhūtaṃ n·ābbhaññāsiṃ, n·eva tāv·āhaṃ, bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke sa·ssamaṇa·brāhmaṇiyā pajāya sa·devamanussāya anuttaraṃ sammā·sambodhiṃ abhisambuddho ti paccaññāsiṃ.

And as long, bhikkhus, as I did not know directly as they actually are the allure as allure, the drawback as drawback and the emancipation as emancipation regarding these six internal sense spheres, I did not declare, bhikkhus, to this world with its devas, Māras and Brahmās, with recluses and brahmans, to this generation with its rulers and people, having awakened to the ultimate right awakening.

yato ca khv·āhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañ·ca assādato, ādīnavañ·ca ādīnavato, nissaraṇañ·ca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, ath·āhaṃ, bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke sa·ssamaṇa·brāhmaṇiyā pajāya sa·devamanussāya anuttaraṃ sammā·sambodhiṃ abhisambuddho ti paccaññāsiṃ.

But when, bhikkhus, I knew directly in this way as they actually are the allure as allure, the drawback as drawback and the emancipation as emancipation regarding these six internal sense spheres, I declared, bhikkhus, to this world with its devas, Māras and Brahmās, with recluses and brahmans, to this generation with its rulers and people, having awakened to the ultimate right awakening.

ñāṇañ·ca pana me dassanaṃ udapādi: 'akuppā me ceto·vimutti, ayam·antimā jāti, n·atthi dāni puna·bbhavo'ti.

And the knowledge and vision arose in me: unshakeable is the liberation of my mind, this is my last birth, there is now no more further existence.