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Namo tassa bhagavato arahato sammāsambuddhassa

3.8.15 Chachakkasuttaṃ - The Dependent Arising of Vedanā and its Crucial Importance on the Path of Deliverance

Chachakkasuttaṃ	The Dependent Arising of Vedanā and its Crucial Importance on the Path of Deliverance
... ‘‘Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	… “Bhikkhus, dependent on eye and forms, eye consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti.	When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.	Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.
Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	Bhikkhus, dependent on ear and sounds, ear consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti.	When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.	Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.
Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	Bhikkhus, dependent on nose and smells, nose consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti.	When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.	Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.
Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	Bhikkhus, dependent on tongue and tastes, tongue consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti.	When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.	Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.
Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	Bhikkhus, dependent on body and touch, body consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti.	When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.	Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.
Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	Bhikkhus, dependent on mind and mental contents, mind consciousness arises; the combination of the three is contact; with contact as condition sensations arise, and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti.	When one experiences a pleasant sensation and one delights in it, welcomes it, and remains attached to it, then the underlying tendency to craving fosters it. When one experiences an unpleasant bodily sensation, if one cries, grieves, laments, beats one’s breast and becomes bewildered, then the underlying tendency to aversion fosters it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does not understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance fosters it.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.	Truly, Bhikkhus, without having abandoned the underlying tendency to craving for pleasant sensation, without having got rid of the underlying tendency to aversion towards painful sensation and without having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, without having abandoned ignorance and having given rise to true knowledge it is impossible to make an end of suffering here and now.
Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	Bhikkhus, dependent on eye and forms, eye consciousness arises; the combination of the three is contact; with contact as condition sensations arise, and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti.	When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.	Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!
Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	Bhikkhus, dependent on ear and sounds, ear consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti.	When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.	Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!
Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	Bhikkhus, dependent on nose and smells, nose consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti.	When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.	Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!
Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	Bhikkhus, dependent on tongue and tastes, tongue consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti.	When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.	Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!
Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	Bhikkhus, dependent on body and touch, body consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti.	When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it.
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.	Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!
Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	Bhikkhus, dependent on mind and mental contents, mind consciousness arises; the combination of the three is contact; with contact as condition sensations arise and are felt as pleasant or painful or neutral, neither-painful-nor-pleasant.
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti.	When one experiences a pleasant sensation and one does not delight in it, neither welcomes it nor remains attached to it, then the underlying tendency to craving does not foster it. When one experiences an unpleasant bodily sensation, and one does not cry, grieve, lament, neither beats one’s breast nor becomes bewildered, then the underlying tendency to aversion does not foster it. When one experiences a neutral, neither-painful-nor-pleasant sensation, and one does understand as it really is the origination, the vanishing, the relishing, the danger, and the escape in regard to that sensation, then the underlying tendency to ignorance does not foster it
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.	Surely, Bhikkhus, one can make an end of suffering here and now! By having abandoned the underlying tendency to craving for pleasant sensation, by having got of rid the underlying tendency to aversion towards painful sensation, by having uprooted the underlying tendency to ignorance in regard to neither-painful-nor-pleasant, neutral sensation, by having dispelled ignorance and having given rise to true knowledge - thus it is possible!
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmiṃ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati,	Seeing thus, Bhikkhus, a well-taught Noble Disciple becomes disillusioned with the eye, disillusioned with forms, disillusioned with eye-consciousness, disillusioned with eye-contact, disillusioned with sensation, disillusioned with craving;
sotasmiṃ nibbindati, saddesu nibbindati sotaviññāṇe nibbindati, sotasamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati,	he becomes disillusioned with the ear, disillusioned with sounds, disillusioned with ear-consciousness, disillusioned with ear-contact, disillusioned with sensation, disillusioned with craving;
ghānasmiṃ nibbindati, gandhesu nibbindati ghānaviññāṇe nibbindati, ghānasamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati,	he becomes disillusioned with the nose, disillusioned with smells, disillusioned with nose-consciousness, disillusioned with nose-contact, disillusioned with sensation, disillusioned with craving;
jivhāya nibbindati, rasesu nibbindati, jivhāviññāṇe nibbindati, jivhāsamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati,	he becomes disillusioned with the tongue, disillusioned with taste, disillusioned with tongue-consciousness, disillusioned with tongue-contact, disillusioned with sensation, disillusioned with craving;
kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati kāyaviññāṇe nibbindati, kāyasamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati,	he becomes disillusioned with the body, disillusioned with touch, disillusioned with body-consciousness, disillusioned with body-contact, disillusioned with sensation, disillusioned with craving;
manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.	he becomes disillusioned with the mind, disillusioned with mental contents, disillusioned with mind-consciousness, disillusioned with mind-contact, disillusioned with sensation, disillusioned with craving.
Nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.	Being thus disillusioned, he becomes dispassionate. Through dispassion he gets liberated. When liberated, the knowledge: ‘I am liberated’ arises. He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more becoming to any further existence.