1At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms. After the meal, on his return from alms-round, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the mendicant Saṅgha, he set out to go wandering alone, with no companion.

2Then, not long after the Buddha had left, one of the mendicants went to Venerable Ānanda and told him what had happened. Ānanda said: “Reverend, when the Buddha leaves like this it means he wants to stay alone. At this time no-one should follow him.”

3Then the Buddha, traveling stage by stage, arrived at Pārileyya, where he stayed at the root of a sacred sal tree. Then several mendicants went up to Venerable Ānanda and exchanged greetings with him.

When the greetings and polite conversation were over, they sat down to one side and said to him: “Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. We wish to hear a Dhamma talk from the Buddha.”

4Then Venerable Ānanda together with those mendicants went to Pārileyya to see the Buddha. They bowed and sat down to one side, and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

Now at that time one of the monks had the thought: “How do you know and see in order to end the defilements in the present life?”

Then the Buddha, knowing what that monk was thinking, addressed the mendicants:

“Mendicants, I’ve taught the Dhamma analytically. I’ve analytically taught the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. That’s how I’ve taught the Dhamma analytically. Though I’ve taught the Dhamma analytically, still a certain mendicant present here has this thought: ‘How do you know and see in order to end the defilements in the present life?’

5And how, mendicants, do you know and see in order to end the defilements in the present life? Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.

They regard form as self. But that regarding is just a conditioned phenomenon. And what’s the source, origin, birthplace, and root of that conditioned phenomenon? When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that.

So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements in the present life.

6Perhaps they don’t regard form as self, but they still regard self as possessing form. But that regarding is just a conditioned phenomenon. …

7Perhaps they don’t regard form as self, or self as possessing form, but they still regard form in self. But that regarding is just a conditioned phenomenon. …

8Perhaps they don’t regard form as self, or self as possessing form, or form in self, but they still regard self in form. But that regarding is just a conditioned phenomenon. …

9Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form. But they regard feeling as self … perception as self … choices as self … consciousness as self … But that regarding is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements in the present life.

10Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Still, they have such a view: ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ But that eternalist view is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? … That’s how you should know and see in order to end the defilements in the present life.

11Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Nor do they have such a view: ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ Still, they have such a view: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ But that annihilationist view is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? … That’s how you should know and see in order to end the defilements in the present life.

12Perhaps they don’t regard form or feeling or perception or choices or consciousness as self. Nor do they have such a view: ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ Nor do they have such a view: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ Still, they have doubts and uncertainties. They’re undecided about the true teaching. That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon. And what’s the source of that conditioned phenomenon? When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that.

So that conditioned phenomenon is impermanent, conditioned, and dependently originated. And that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements in the present life.”

1Ekaṁ samayaṁ bhagavā kosambiyaṁ vihārati ghositārāme.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusanghaṁ eko adutiyo cārikaṁ pakkāmi.

2Atha kho aññataro bhikkhu acira­pakkantassa bhagavato yenāyasmā ānando tenupasankami; upasankamitvā āyasmantaṁ Ānandaṁ etadavoca: "esāvuso Ānanda, bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusanghaṁ eko adutiyo cārikaṁ pakkanto"ti.

"Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusanghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti; na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī"ti.

3Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari. Tatra sudaṁ bhagavā pālileyyake vihārati bhaddasālamūle.

Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasankamiṁsu; upasankamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ Ānandaṁ etadavocuṁ: "cirassutā kho no, āvuso Ānanda, bhagavato sammukhā dhammī kathā; icchāma mayaṁ, āvuso Ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun"ti.

4Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasankami; upasankamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: "Kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī"ti?

Atha kho bhagavā tassa bhikkhuno cetasā cetopari­vitakkamaññāya bhikkhū āmantesi:

"vicayaso desito, bhikkhave, mayā dhammo; vicayaso desitā cattāro satipaṭṭhānā; vicayaso desitā cattāro sammappadhānā; vicayaso desitā cattāro iddhipādā; vicayaso desitāni pañcindriyāni; vicayaso desitāni pañca balāni; vicayaso desitā sattabojjhangā; vicayaso desito ariyo aṭṭhangiko maggo. Evaṁ vicayaso desito, bhikkhave, mayā dhammo. Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhe­kaccassa bhikkhuno evaṁ cetaso parivitakko udapādi: ‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti?

5Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti? Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme

avinīto rūpaṁ attato samanupassati. Yā kho pana sā, bhikkhave, samanupassanā sankhāro so. So pana sankhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so sankhāro.

Iti kho, bhikkhave, sopi sankhāro anicco sankhato paṭiccasamuppanno. Sāpi taṇhā aniccā sankhatā paṭiccasamuppannā. Sāpi vedanā, sopi phasso anicco sankhato paṭiccasamuppanno. Sāpi avijjā aniccā sankhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

6Na heva kho rūpaṁ attato samanupassati; api ca kho rūpavantaṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā sankhāro so. So pana sankhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so sankhāro. Iti kho, bhikkhave, sopi sankhāro anicco sankhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā sankhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

7Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati; api ca kho attani rūpaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā sankhāro so. So pana sankhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so sankhāro. Iti kho, bhikkhave, sopi sankhāro anicco sankhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā sankhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

8Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati; api ca kho rūpasmiṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā sankhāro so. So pana sankhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so sankhāro. Iti kho, bhikkhave, sopi sankhāro anicco sankhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā sankhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato … pe … āsavānaṁ khayo hoti.

9Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati; api ca kho vedanāṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanāṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati; api ca kho saññaṁ … api ca kho sankhāre attato samanupassati, api ca kho sankhāravantaṁ attānaṁ samanupassati, api ca kho attani sankhāre samanupassati, api ca kho sankhāresu attānaṁ samanupassati; api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā sankhāro so. So pana sankhāro kiṁnidāno … pe … kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so sankhāro. Iti kho, bhikkhave, sopi sankhāro anicco sankhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā sankhatā paṭiccasamuppannā. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

10Na heva kho rūpaṁ attato samanupassati, na vedanāṁ attato samanupassati, na saññaṁ … na sankhāre … na viññāṇaṁ attato samanupassati; api ca kho evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipari­ṇāmadhammo’ti. Yā kho pana sā, bhikkhave, sassatadiṭṭhi sankhāro so. So pana sankhāro kiṁnidāno … pe … evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

11Na heva kho rūpaṁ attato samanupassati, na vedanāṁ … na saññaṁ … na sankhāre … na viññāṇaṁ attato samanupassati; nāpi evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipari­ṇāmadhammo’ti. Api ca kho evaṁdiṭṭhi hoti: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti. Yā kho pana sā, bhikkhave, ucchedadiṭṭhi sankhāro so. So pana sankhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so sankhāro. Iti kho, bhikkhave, sopi sankhāro anicco … pe … evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

12Na heva kho rūpaṁ attato samanupassati, na vedanāṁ … na saññaṁ … na sankhāre … na viññāṇaṁ attato samanupassati … pe … na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipari­ṇāmadhammo’ti; nāpi evaṁdiṭṭhi hoti: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti; api ca kho kankhī hoti vicikicchī aniṭṭhangato saddhamme. Yā kho pana sā, bhikkhave, kankhitā vicikicchitā aniṭṭhangatatā saddhamme sankhāro so. So pana sankhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so sankhāro.

Iti kho, bhikkhave, sopi sankhāro anicco sankhato paṭiccasamuppanno. Sāpi taṇhā aniccā sankhatā paṭiccasamuppannā. Sāpi vedanā aniccā sankhatā paṭiccasamuppannā. Sopi phasso anicco sankhato paṭiccasamuppanno. Sāpi avijjā aniccā sankhatā paṭiccasamuppannā. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī"ti.

Navamaṁ.