Sappavagga — Chapter 3
1. Sappa-sutta — On Expounding “All Things”
[24] “Monks, I will expound ‘all things’ to you; listen to that.” “What are ‘all things’?” — Eye and visible form; ear and sound; nose and smell; tongue and taste; body and tactile object; mind and mental objects — these we call ‘all things.’ “Whoever says ‘I deny all things and will define something else instead’ — such a person’s speech is slippery like a heavenly object; when questioned he cannot answer and becomes greatly embarrassed — why? because that is not his proper way.” — End, Sappa-sutta I.
2. Paṭhama-Pahāna-sutta — On Teaching to Abandon ‘All Things’
[25] “Monks, I will teach the Dhamma for abandoning ‘all things’; listen.” “What is the Dhamma for abandoning all things?” — Eye, visible form, eye-consciousness, eye-contact — these are to be abandoned; and the pleasant, painful, or neither-pleasant-nor-painful feelings that arise dependent on eye-contact are also to be abandoned. … Likewise mind and mental objects, mind-consciousness and mind-contact: pleasant/painful/neither feelings arising from mind-contact are to be abandoned. This is the Dhamma for abandoning all things. — End, Paṭhama-Pahāna-sutta II.
3. Dutiya-Pahāna-sutta — On Knowing, Observing, and Abandoning All Things
[26] “Monks, I will teach the Dhamma for knowing with full attention and thereby abandoning all things; listen.” “What is the Dhamma for knowing with thorough attention and then abandoning all things?” — Eye, form, eye-consciousness, eye-contact are to be knowingly watched with full attention and then abandoned; likewise the feelings (pleasant/painful/neutral) conditioned by eye-contact. … Likewise mind and its objects — these are to be known with full attention and then abandoned. This is the Dhamma for knowing with full attention and thereby abandoning all things. — End, Dutiya-Pahāna-sutta III.
4. Paṭhama-Pariccāna-sutta — On One Who Has Not Yet ‘Fully Known’ Cannot Abandon All Things
[27] “Monks, one who has not yet fully known, not yet observed with decisive insight, not yet loosened craving, not yet able to abandon all things, is not one fit to attain the ending of suffering. What are ‘all things’?” — The text then enumerates: eye, form, eye-consciousness, eye-contact, the feelings conditioned thereby, etc., and similarly for ear, nose, tongue, body, mind; such a person who has not fully known still cannot abandon and is not fit for the ending of suffering. [28] Conversely, one who has fully known, observed, loosened craving, and can abandon all things — that person is fit for the ending of suffering; the same list of ‘all things’ is named. — End, Paṭhama-Pariccāna-sutta IV.
5. Dutiya-Pariccāna-sutta — Repetition: Not-knowing vs. Fully-knowing
[29–30] Reiteration: those who have not yet fully known / observed / loosened grasp cannot abandon and are not fit for the cessation of suffering — specified again: eye & what is seen through the eye, the eye-consciousness and its cognizable objects; and mind & what is cognized by mind. Conversely, one who has fully known, observed and loosened grasp, can abandon and is fit for the ending of suffering. — End, Dutiya-Pariccāna-sutta V.
6. Āṭitta-pariyaya-sutta — On “All Things Are Hot” (All is Burning)
[31] “I have heard thus: once the Blessed One was staying at Gaya on the bank of the river Ganges with a thousand bhikkhus. He said: ‘Monks, all things are burning. What are all things that are burning? Eye, form, eye-consciousness, eye-contact are burning; and the feelings (pleasant/painful/neutral) that arise dependent on eye-contact are burning. Why burning? Because of fire — namely, lust (rāga), hatred (dosa), delusion (moha). Burning also because of birth, aging, illness, death, sorrow, lamentation, pain, grief and despair. Likewise mind, mental objects, mind-consciousness and mind-contact are burning for the same reasons.’ When noble disciples who had heard this saw thus, they became disenchanted with eye and form, with eye-consciousness and eye-contact, and with the feelings conditioned thereby … and likewise disenchanted with mind and its objects. Being disenchanted, they loosened craving; having loosened craving their minds were liberated; and on liberation they knew: ‘Liberated, birth is ended, the holy life has been lived, the task is done, there is no further becoming.’ The Blessed One finished this teaching; the bhikkhus rejoiced. Those thousand bhikkhus were freed from the influxes (āsavas) because they did not cling. — End, Āṭitta-pariyaya-sutta VI.
7. Anta-bhūta-sutta — On “All Things Are Dark/Unclear” (All is Obscure)
[32] “Monks, all things are obscure. What are the things that are obscure? Eye, form, eye-consciousness, eye-contact — they are obscure; and the feelings conditioned by them are obscure. Why obscure? Because of birth, aging, death, sorrow, lamentation, pain, grief and despair.” When the noble disciples heard and saw thus, they were likewise disenchanted, loosened craving, and reached liberation — with the same knowledge: ‘birth ended…’ The teaching finished; the bhikkhus rejoiced and the assembly were freed from influxes by not clinging. — End, Anta-bhūta-sutta VII.
8. Sārupya-sutta — On the Practice Appropriate for Dispelling Identification with “All Things”
[33] “Monks, I will teach the practice suitable for removing attachment to ‘all things’ through craving, conceit, and view — listen carefully. What is that practice?” A bhikkhu of this Teaching does not identify with (does not take as self / mine): the eye — nor thinks ‘that eye is mine’; not the visible form as ‘mine’; not eye-consciousness as ‘mine’; not eye-contact as ‘mine’; nor the feelings that arise dependent on eye-contact as ‘mine’; and likewise for ear/sound, nose/smell, tongue/taste, body/tactile object, mind/mental objects — in short, one does not regard any of the five aggregates, elements, or sense-bases as ‘mine’. One who does not identify thus clings to nothing in the world; not clinging he is not startled or afraid; not startled or afraid he can extinguish completely on his own; he knows: “Birth is ended … the task is done … no further becoming.” This is the practice for removing identification by craving, conceit, and view. — End, Sārupya-sutta VIII.
9. Paṭhama-Sappaya-sutta — On the Comfortable Practice for Removing Identification
[34] “Monks, I will teach the comfortable practice for uprooting attachment and identification by craving, conceit and view — listen carefully. What is the comfortable practice?” It explains in detail that one should not see the eye (etc.) as permanent, and therefore not as pleasant or appropriate to call ‘mine’ — for whatever one identifies with changes and so is unsuitable to be seen as ‘mine’ or ‘I’. The teaching repeats the same instruction for mind and mental phenomena, and then says: that person does not grasp at the aggregates, elements and sense-bases; without grasping he is not startled, and thus attains extinguishment here and now, knowing “birth ended …” — this is the comfortable practice. — End, Paṭhama-Sappaya-sutta IX.
10. Dutiya-Sappaya-sutta — On the Teaching by Questioning Impermanence → Unsuitability for Self
[35] The Blessed One asks: “Is the eye permanent or impermanent?” The bhikkhus: “Impermanent.” “Whatever is impermanent, is it painful or pleasant?” — “Painful.” “Whatever is impermanent and painful and liable to change, is it fitting to be regarded as ‘this is mine, this I am, this is my self’?” — “No, venerable Sir.” The Blessed One goes through eye/form/eye-consciousness/contact/feelings and then mind/mental objects, showing their impermanence and unsatisfactoriness; when the noble disciple sees this, disenchantment arises, craving loosens, liberation follows — and he knows: “Birth ended …” This is the comfortable practice for removing identification by craving, conceit and view. — End, Dutiya-Sappaya-sutta X.
End of Sappavagga — Section III
Short Pāli Glossary (concise · intensive)
(kept compact and focused on terms appearing in the passages)
cakkhu — eye; the visual sense-basis. rūpa — visible form / matter. cakkhu-viññāṇa — eye-consciousness (the knowing that arises with eye–form contact). phassa / contact — the coming together of sense-base, object, and consciousness (sense-contact). vedanā — feeling / sensation: pleasant (sukha), painful (dukkha), or neutral (adukkhamasukha). saññā — perception / recognition. saṅkhāra — mental formations / conditionings; volitional fabrications. viññāṇa — consciousness (sense-specific knowing). manas / manoviññāṇa — mind / mental consciousness (that which cognizes mind-objects). dhamma-ārammana (dhamma-arammaṇa / dhamma-rūpa) — mental objects; phenomena presented to mind. taṇhā — craving / thirst; the fuel of clinging. māna — conceit / pride (here: the ‘I-am’ attitude). diṭṭhi — view; in context, wrong views of selfhood. nibbāna — liberation; cessation (expressed in the texts as “birth ended, the holy life finished, task done”). āsava — influxes; underlying tendencies (sense-desire, becoming, ignorance, etc.) that keep bondage running. nibbida — disenchantment (quoted as ‘becoming bored / disenchanted’ with conditioned phenomena). vimutti — liberation / release (used when mind is freed from clinging). sabbādhammā / sabba-(vagg a) — “all things / all phenomena” as enumerated by the six sense-bases and their objects.