Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkāmi. After the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the bhikkhu Saṅgha, he set out to go wandering alone, with no companion.
Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: Then, not long after the Buddha had left, one of the bhikkhus went to Venerable Ānanda and told him what had happened. “esāvuso ānanda, bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkanto”ti. “Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti; Venerable Ānanda said, “Friend, when the Buddha leaves like this it means he wants to stay alone. na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti. At this time no-one should follow him.”
Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari. Then the Buddha, traveling stage by stage, arrived at Pārileyya, Tatra sudaṁ bhagavā pālileyyake viharati bhaddasālamūle. where he stayed at the root of a sacred sal tree. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. Then several bhikkhus went up to Venerable Ānanda and exchanged pleasantries with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: When the amicable and cordial talk was over, they sat down to one side and said to him, “cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā; “Friend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. icchāma mayaṁ, āvuso ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun”ti. We wish to hear a Dhamma talk from the Buddha.”
Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then Venerable Ānanda together with those bhikkhus went to Pārileyya to see the Buddha. They bowed and sat down to one side, Ekamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: Now at that time one of the bhikkhus had the thought, “kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti? “For one who knows and sees in which way is there immediate destruction of the influxes?”
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi: Then the Buddha, knowing what that bhikkhu was thinking, addressed the bhikkhus:
“vicayaso desito, bhikkhave, mayā dhammo; “Bhikkhus, I’ve explained the Dhamma thoroughly. vicayaso desitā cattāro satipaṭṭhānā; I’ve thoroughly explained the four establishments of recollection, vicayaso desitā cattāro sammappadhānā; the four right efforts, vicayaso desitā cattāro iddhipādā; the four bases of spiritual ability, vicayaso desitāni pañcindriyāni; the five faculties, vicayaso desitāni pañca balāni; the five powers, vicayaso desitā sattabojjhaṅgā; the seven awakening factors, vicayaso desito ariyo aṭṭhaṅgiko maggo. and the noble eightfold path. Evaṁ vicayaso desito, bhikkhave, mayā dhammo. That’s how I’ve explained the Dhamma thoroughly. Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi: Though I’ve explained the Dhamma thoroughly like this, still a certain bhikkhu present here has this thought: ‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti? “For one who knows and sees in which way is there immediate destruction of the influxes?”
Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti? And for one who knows and sees in which way, bhikkhus, is there the immediate destruction of the influxes? Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto Take an unlearned 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 true persons, and are neither skilled nor trained in the teaching of the true persons.
rūpaṁ attato samanupassati. They regard form as self. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. But that regarding is an activity. *See the comments in [AN 1.51-52](https://suttas.hillsidehermitage.org/?q=an1.51-60#an1.51:1.0-an1.52:1.4). The fact that the regarding is an “activity” (_saṅkhāra_) does not imply that giving it up is a simple act of will. That _saṅkhāra_ is there precisely because one by and large does not understand _saṅkhāras_ as they are, hence _saṅkhāras_ are dependent on the simultaneous presence of _avijjā_ in _paṭiccasamuppāda_. It is therefore [only with the destruction of _avijjā_ that saṅkhāras cease](https://www.hillsidehermitage.org/the-nature-of-ignorance/)—*immediately*. Whenever a separate volitional act of giving up is needed for a _saṅkhāra_ to stop, that _saṅkhāra_ is necessarily a secondary symptom of appropriation, not the appropriation itself. Moreover, _saṅkhāras_ are not revealed as a result of a direct attempt to recognize them; they become evident in the course of the Gradual Training. The ability to pick up the [“sign of the mind”](https://suttas.hillsidehermitage.org/?q=an6.68) is the same as the ability to recognize these fundamental _saṅkhāras_. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? And what’s the foundation, origin, birthplace, and source of that activity? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; For an unlearned ordinary person, struck by feelings born of ignorance-contact, craving has arisen. tatojo so saṅkhāro. That activity is born from that. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. So that activity is impermanent, determined, and dependently originated. *On the topic of dependent origination, see [MN 38](http://suttas.hillsidehermitage.org/?q=mn38) and [SN 12.67](https://suttas.hillsidehermitage.org/?q=sn12.67). It's self-evident that a temporal process or sequence of arising is not what's being discussed here, in which case it wouldn't be possible to understand all these phenomena as dependently originated *after* they have arisen. AN 10.62: “No first point of craving for being can be discerned, before which it was not, and afterwards it came to be.” Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. And that craving, Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno. that feeling, that contact, Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. and that ignorance are also impermanent, determined, and dependently originated. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti. For one who knows and sees in this way, bhikkhus, there is immediate destruction of the influxes. *And for one who *doesn’t* know and see in this way, the influxes remain intact, no matter in what elaborate ways they manipulate the arisen form (feeling, perception, intention, or consciousness). The influxes are there precisely because of _not knowing_—concretely, of course, not just in theory—that there is nothing in the experience, not even craving, that can exist apart from the five aggregates. Whether that not-knowing manifests in the form of submitting to the pull of the craving, or trying to eliminate it altogether or [“manage”](https://www.youtube.com/watch?v=zndwMKAszWM) it is secondary; both fail to address the problem at its root, and the underlying assumption that the aggregates fundamentally _can_ be interfered with continues.
Na heva kho rūpaṁ attato samanupassati; Or perhaps they don’t regard form as self, api ca kho rūpavantaṁ attānaṁ samanupassati. but they still regard self as possessing form. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. But that regarding is an activity. … So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati; Or perhaps they don’t regard form as self, or self as possessing form, api ca kho attani rūpaṁ samanupassati. but they still regard form in self. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. But that regarding is an activity. … So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati; Or perhaps they don’t regard form as self, or self as possessing form, or form in self, api ca kho rūpasmiṁ attānaṁ samanupassati. but they still regard self in form. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. But that regarding is an activity. … So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā … sāpi vedanā … sopi phasso … sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato …pe… āsavānaṁ khayo hoti.
Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati; Or perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form. api ca kho vedanaṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanaṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati; But they regard feeling as self … api ca kho saññaṁ … perception as self … api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṁ attānaṁ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṁ samanupassati; activities as self … api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati. consciousness as self … Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. But that regarding is an activity. So pana saṅkhāro kiṁnidāno …pe… kiṁpabhavo? And what’s the foundation, origin, birthplace, and source of that activity? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; For an unlearned ordinary person, struck by feelings born of ignorance-contact, craving has arisen. tatojo so saṅkhāro. That activity is born from that. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. So that activity is impermanent, determined, and dependently originated. Sāpi taṇhā … And that craving, sāpi vedanā … that feeling, sopi phasso … that contact, sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. and that ignorance are also impermanent, determined, and dependently originated. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti. For one who knows and sees in this way, bhikkhus, there is immediate destruction of the influxes.
Na heva kho rūpaṁ attato samanupassati, Or perhaps they don’t regard form na vedanaṁ attato samanupassati, or feeling na saññaṁ … or perception na saṅkhāre … or activites na viññāṇaṁ attato samanupassati; or consciousness as self. api ca kho evaṁdiṭṭhi hoti: Still, they have such a view: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so. But that eternalist view is an activity. *AN 10.93 So pana saṅkhāro kiṁnidāno …pe… And what’s the foundation of that activity? … evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti. For one who knows and sees in this way, bhikkhus, there is immediate destruction of the influxes.
Na heva kho rūpaṁ attato samanupassati, Or perhaps they don’t regard form na vedanaṁ … or feeling na saññaṁ … or perception na saṅkhāre … or activities na viññāṇaṁ attato samanupassati; or consciousness as self. nāpi evaṁdiṭṭhi hoti: Nor do they have such a view: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ Api ca kho evaṁdiṭṭhi hoti: Still, they have such a view: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti. ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so. But that annihilationist view is an activity. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? And what’s the foundation of that activity? … Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco …pe… evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti. For one who knows and sees in this way, bhikkhus, there is immediate destruction of the influxes.
Na heva kho rūpaṁ attato samanupassati, na vedanaṁ … Or perhaps they don’t regard form or feeling na saññaṁ … or perception na saṅkhāre … or activities na viññāṇaṁ attato samanupassati …pe… or consciousness as self. na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti: Nor do they have such a view: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti; ‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ nāpi evaṁdiṭṭhi hoti: Nor do they have such a view: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti; ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Still, they have doubts and uncertainties. They’re undecided about the true teaching. Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so. That doubt and uncertainty, the indecision about the true teaching, is an activity. *In order to understand the nature of doubt (and any other hindrance) in this way and thereby cut it off at its root, one _must_ be ready to indefinitely [withstand the emotional pressure](https://www.youtube.com/watch?v=_XKSVuKe8_c) it will exert. If one cannot do that, it betrays the fact that one still tacitly regards the discomfort of the doubt, be it as acute as it may, as being somehow more than a [feeling](https://www.youtube.com/watch?v=RIx1EmVYbbc). This is why virtue, the practice of not acting out of unwholesome pressures, is the mandatory foundation for right understanding, even though it does not in itself give rise to such knowledge. See also [this passage](https://suttas.hillsidehermitage.org/?q=mn48#mn48:8.12-mn48:8.13) and its notes. So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? And what’s the foundation of that activity? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; For an unlearned ordinary person, struck by feelings born of ignorance-contact, craving has arisen. tatojo so saṅkhāro. That activity is born from that. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. So that activity is impermanent, determined, and dependently originated. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. And that craving, Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. that feeling, Sopi phasso anicco saṅkhato paṭiccasamuppanno. that contact, Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. and that ignorance are also impermanent, determined, and dependently originated. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti. For one who knows and sees in this way, bhikkhus, there is immediate destruction of the influxes.”
Navamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=sn22.81