Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” the bhikkhus replied. The Blessed One said this:
“Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁseyya sabbaso sammā dukkhakkhayāyā”ti?
“Bhikkhus, to what extent should a bhikkhu investigate thoroughly for the |complete end of suffering::extinction of stress, complete wearing away of discontentment [dukkhakkhaya]|?”
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Then, bhikkhus, listen to this and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Idha, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁsati: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ; idaṁ nu kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? Kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti? So parivīmaṁsamāno evaṁ pajānāti: ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ, idaṁ kho dukkhaṁ jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātippabhavaṁ. Jātiyā sati jarāmaraṇaṁ hoti, jātiyā asati jarāmaraṇaṁ na hotī’ti.
“Here, bhikkhus, a bhikkhu investigating thoroughly reflects: ‘The many diverse kinds of suffering that arise in the world [headed by] aging and death: What is the |source::origin, foundation [nidāna]| of this suffering, from what does it |arise::appear, originate [samudaya]|, what is its |characteristic::nature, quality, type [jātika]|, and from what does it |come into being::generated by [pabhava]|? When what is present do aging and death arise, and when what is absent do aging and death not arise?‘ Investigating thoroughly, he understands: ‘The many diverse kinds of suffering that arise in the world headed by aging and death, have birth as their source, birth as their arising, birth as their characteristic, and they come into being from birth. When birth is present, aging and death arise; when birth is absent, aging and death do not arise.’
So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.
Thus, he understands aging and death, the arising of aging and death, the ending of aging and death, and the way of practice that is suitable for leading to the ending of aging and death. He then practices and lives according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. This, bhikkhus, is called a bhikkhu who has fully and rightly entered upon the path for the complete end of suffering, for the ending of aging and death.”
Athāparaṁ parivīmaṁsamāno parivīmaṁsati: ‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti? So parivīmaṁsamāno evaṁ pajānāti: ‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā; bhave sati jāti hoti, bhave asati jāti na hotī’ti.
Then, investigating further, he reflects: ‘What is the source of this |birth::rebirth, conception, coming into existence [jāti]|, what is its arising, what is its characteristic, and from what does this birth come into being? When what is present does birth arise, and when what is absent does birth not arise?’ Investigating thoroughly, he understands: ‘This birth has existence as its source, existence as its arising, existence as its characteristic, and it comes into being from existence. When existence is present, birth arises; when existence is absent, birth does not arise.’
So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.
Thus, he understands birth, its arising, its ending, and the way of practice that is suitable for leading to the end of birth. He then practices and lives according to the Dhamma. This, bhikkhus, is called a bhikkhu who has fully and rightly entered upon the path for the complete end of suffering, for the ending of birth.
Athāparaṁ parivīmaṁsamāno parivīmaṁsati: ‘bhavo panāyaṁ kiṁnidāno …pe… upādānaṁ panidaṁ kiṁnidānaṁ … taṇhā panāyaṁ kiṁnidānā … vedanā … phasso … saḷāyatanaṁ panidaṁ kiṁnidānaṁ … nāmarūpaṁ panidaṁ … viññāṇaṁ panidaṁ … saṅkhārā panime kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā; kismiṁ sati saṅkhārā honti, kismiṁ asati saṅkhārā na hontī’ti? So parivīmaṁsamāno evaṁ pajānāti: ‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā; avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.
Then, investigating further, he reflects: ‘What is the source of this existence, what is its arising, what is its characteristic, and from what does this |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| come into being? ... What is the source of this |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|? ... What is the source of this |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|? ... What is the source of this |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|? ... What is the source of this |contact::sense impingement, raw experience, touch [phassa]|? ... What is the source of these |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]|? ... What is the source of this |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|? ... What is the source of this |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|? ... What is the source of these |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes [saṅkhāra]|? What is their arising, what is their characteristic, and from what do they come into being? When what is present do intentional constructs arise, and when what is absent do intentional constructs not arise?’ Investigating thoroughly, he understands: ‘These intentional constructs have ignorance as their source, ignorance as their arising, ignorance as their characteristic, and they come into being from ignorance. When ignorance is present, intentional constructs arise; when ignorance is absent, intentional constructs do not arise.’
So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.
Thus, he understands intentional constructs, their arising, their ending, and the way of practice that is suitable for leading to the end of intentional constructs. He then practices and lives according to the Dhamma. This, bhikkhus, is called a bhikkhu who has fully and rightly entered upon the path for the complete end of suffering, for the ending of intentional constructs.
Avijjāgato yaṁ, bhikkhave, purisapuggalo puññañce saṅkhāraṁ abhisaṅkharoti, puññūpagaṁ hoti viññāṇaṁ. Apuññañce saṅkhāraṁ abhisaṅkharoti, apuññūpagaṁ hoti viññāṇaṁ. Āneñjañce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ. Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti na apuññābhisaṅkhāraṁ abhisaṅkharoti na āneñjābhisaṅkhāraṁ abhisaṅkharoti. Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati; anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.
Bhikkhus, when a person immersed in |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| |constructs::formulates, fabricates, fashions, generates [abhisaṅkharoti]| a meritorious intention, their consciousness is directed towards a meritorious destination. If they construct a demeritorious intention, their consciousness is directed towards a demeritorious destination. If they construct an |imperturbable::motionless, perfectly still [āneñja]| intention, their consciousness is directed towards the imperturbable. But bhikkhus, when a bhikkhu has abandoned ignorance and aroused wisdom, then, with the fading away of ignorance and the arising of wisdom, they neither construct meritorious intention, nor demeritorious intention, nor an imperturbable intention. Not constructing, not intending, they do not cling to anything in the world. By not clinging, they remain |without agitation::without worry, untroubled, undisturbed, unshaken [aparitassa]|. Remaining without agitation, they personally attain final Nibbāna.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’
So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Dukkhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. Dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. Adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.
If he experiences a pleasant feeling, he understands: ‘It is impermanent,’ ‘there is no holding to it,’ ‘there is no delight in it.’ If he experiences a painful feeling, he understands: ‘It is impermanent,’ ‘there is no holding to it,’ ‘there is no delight in it.’ If he experiences a |neither-painful-nor-pleasant::neutral sensation, feeling which is neither unpleasant nor pleasant, neither comfortable nor uncomfortable sensation [adukkhamasukha]| feeling, he understands: ‘It is impermanent,’ ‘there is no holding to it,’ ‘there is no delight in it.’ If he experiences a pleasant feeling, he experiences it |disentangled::disengaged, detached, unfettered [visaṃyutta]|. If he experiences a painful feeling, he experiences it disentangled. If he experiences a neither-painful-nor-pleasant feeling, he experiences it disentangled.
So kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti. Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.
Experiencing a feeling terminating with the body, he understands: ‘I am experiencing a feeling terminating with the body.’ Experiencing a feeling terminating with life, he understands: ‘I am experiencing a feeling terminating with life.’ He understands: ‘With the breakup of the body, following the exhaustion of life, all that is experienced, not being delighted in, will become cool right here; merely body remains will be left.’
Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṁ kumbhaṁ uddharitvā same bhūmibhāge paṭisisseyya. Tatra yāyaṁ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṁ.
Suppose, bhikkhus, a person might take a hot pot from a potter’s furnace and place it on a level surface: its heat would dissipate right there and merely pottery shards would remain.
Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti. Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.
So too, bhikkhus, a bhikkhu experiencing a feeling terminating with the body understands: ‘I am experiencing a feeling terminating with the body.’ Experiencing a feeling terminating with life, he understands: ‘I am experiencing a feeling terminating with life.’ He understands: ‘With the breakup of the body, following the exhaustion of life, all that is experienced, not being delighted in, will become cool right here; merely body remains will be left.’
Taṁ kiṁ maññatha, bhikkhave, api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā”ti?
What do you think, bhikkhus, can a bhikkhu |whose mental defilements are ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]| construct a meritorious intention, a demeritorious intention, or an imperturbable intention?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā”ti?
“Or further, when there are utterly no intentional constructs, with the ending of intentional constructs, could consciousness be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṁ paññāyethā”ti?
“Or further, when there is utterly no consciousness, with the ending of consciousness, could name and form be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṁ paññāyethā”ti?
“Or further, when there is utterly no name and form, with the ending of name and form, could the six sense bases be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?
“Or further, when there are utterly no six sense bases, with the ending of the six sense bases, could contact be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?
“Or further, when there is utterly no contact, with the ending of contact, could felt experience be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?
“Or further, when there is utterly no felt experience, with the ending of felt experience, could craving be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?
“Or further, when there is utterly no craving, with the ending of craving, could clinging be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.
“Or further, when there is utterly no clinging, with the ending of clinging, could existence be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?
“Or further, when there is utterly no existence, with the ending of existence, could birth be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti?
“Or further, when there is utterly no birth, with the ending of birth, could aging and death be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sādhu sādhu, bhikkhave, evametaṁ, bhikkhave, netaṁ aññathā. Saddahatha me taṁ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā. Esevanto dukkhassā”ti.
“Good, good, bhikkhus. Thus it is, bhikkhus, it is not otherwise. Have faith in me on this, bhikkhus. Accept it with firm resolve. Be free from perplexity and doubt about this. This is the end of suffering.”