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Saɱyutta Nikāya
3. Khandha Vagga
22. Khandha Saɱyutta
8. Khajjaniya Vagga

The Book of the Kindred Sayings
3. The Book Called the Khandhā-Vagga
Containing Kindred Sayings on the Elements of Sensory Existence and other Subjects
22. Kindred Sayings on Elements
8. On what Must be Devoured

Sutta 81

Pārileyya Suttaɱ

Pārileyya[1]

Translated by F. L. Woodward
Edited by Mrs. Rhys Davids

Copyright The Pali Text Society
Commercial Rights Reserved
Creative Commons Licence
For details see Terms of Use.

 


[94] [80]

[1][than][bodh] Thus have I heard:—

Once the Exalted One was staying near Kosambī in Ghosita Park.

Then the Exalted One, robing himself at early dawn and taking bowl and robe, entered Kosambī for alms.

When he had been his rounds for alms in Kosambī, on his return from begging he ate his meal, and setting his own bed in order, he took bowl and robe, and without calling his attendants or giving notice to the Order of brethren, alone and unattended, went forth a-wandering.

Now a certain brother, not long after the Exalted One had gone out, came to the venerable Ānanda and addressed him [81] thus:

"Friend Ānanda, the Exalted One has set his own bed in order, taken bowl and robe, and without calling his attendants or giving notice to the Order of brethren, alone and unattended, has gone forth a-wandering."

"Friend, when the Exalted One has set his own bed in order, taken bowl and robe, and without calling his attendants or giving notice to the Order of brethren, alone and unattended, has gone forth a-wandering, at such a time the Exalted One wishes to dwell alone.

At such a time the Exalted One is not to be followed by anyone."

So it came to pass that the Exalted One went wandering on and came to Pārileyya[ka], and there at Pārileyya[ka] the Exalted One dwelt at the foot of a lucky sal-tree.[2]

Then a number of brethren came to the venerable Ānanda and held friendly converse with him, exchanged the courtesies of friendly talk and sat down at one side.

So seated, those brethren thus addressed the venerable Ānanda:

"Tis a long time, friend Ānanda, since we had pious talk[3] face to face with the Exalted One.

We desire, friend Ānanda, to hear a pious talk face to face with the Exalted One."

Thereupon the venerable Ānanda went along with those brethren to Pārileyya to the lucky sal-tree where the Exalted One was dwelling, saluted him and sat down at one side.

As they thus sat, the Exalted One instructed, calmed, aroused and composed those brethren with pious talk.

Now on that occasion this train of thought arose in a certain brother:

"How knowing, how seeing, I wonder, can one without delay destroy the āsavas?"

Then the Exalted One, with his own thought reading the thought of that brother's mind, thus spake unto the brethren:

"Brethren, I have defined[4] and taught you the Norm.

I have defined and taught you the four stations of mindfulness, likewise the right efforts, the four bases of magic power, the five controlling powers, the five strengths, the seven limbs of wisdom.

I have defined and taught you the Ariyan Eight- [82] fold Path.

Thus, brethren, have I defined and taught you the Norm.

And yet, brethren, in spite of this, in the mind of a certain brother here there has arisen this train of thought:

"How knowing, how seeing, I wonder, can one without delay destroy the āsavas?"

 


 

And how, indeed, brethren, can one do so without delay?

Herein, brethren, the untaught many-folk,
who discern not those that are Ariyans,
who are unskilled in the Ariyan Norm,
untrained in the Ariyan Norm,
who discern not the worthy ones,
who are unskilled in the worthy doctrine, -
such regard body as the Self.

This regarding is an activity,[5]
and this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,[6]
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe he regards not body as the Self,
yet he regards the Self as possessing body.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe he regards not body as the Self,
regards not the Self as possessing a body,
yet he regards body as being in the Self.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe he regards not body as the Self,
regards not the Self as possessing body,
regards not body as being in the Self, - [83]
yet he regards the Self as being in the body.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

 


 

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body.

Yet nevertheless he regards feeling as the Self.

This regarding is an activity,
and this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
yet he regards the Self as possessing feeling.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
yet he regards feeling as being in the Self.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
yet he regards the Self as being in feeling.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

 


 

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
yet he regards perception as the Self.

This regarding is an activity,
and this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
yet he regards the Self as possessiing perception.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
yet he regards perception as being in the Self.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
yet he regards the Self as being in perception.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

 


 

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
nor the Self as being in perception,
yet he regards the activities as the Self.

This regarding is an activity,
and this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
nor the Self as being in perception,
nor the activities as the Self,
yet he regards the Self as possessing the activities.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
nor the Self as being in perception,
nor the activities as the Self,
nor the Self as possessing the activities,
yet he regards the activies as being in the Self.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
nor the Self as being in perception,
nor the activities as the Self,
nor the Self as possessing the activities,
nor the activies as being in the Self,
yet he regards Self as being in the activities.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

 


 

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
nor the Self as being in perception,
nor the activities as the Self,
nor the Self as possessing the activities,
nor the activies as being in the Self,
nor Self as being in the activities,
yet he regards consciousness as the Self.

This regarding is an activity,
and this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
nor the Self as being in perception,
nor the activities as the Self,
nor the Self as possessing the activities,
nor the activies as being in the Self,
nor Self as being in the activities,
nor consciousness as the Self,
yet he regards Self as possessing consciousness.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
nor the Self as being in perception,
nor the activities as the Self,
nor the Self as possessing the activities,
nor the activies as being in the Self,
nor Self as being in the activities,
nor consciousness as the Self,
nor Self as possessing consciousness,
yet he regards consciousness as being in the Self.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
nor the Self as being in perception,
nor the activities as the Self,
nor the Self as possessing the activities,
nor the activies as being in the Self,
nor Self as being in the activities,
nor consciousness as the Self,
nor Self as possessing consciousness,
nor consciousness as being in the Self,
yet he regards Self as being in consciousness.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

 


 

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
nor the Self as being in perception,
nor the activities as the Self,
nor the Self as possessing the activities,
nor the activies as being in the Self,
nor Self as being in the activities,
nor consciousness as the Self,
nor Self as possessing consciousness,
nor consciousness as being in the Self,
nor Self as being in consciousness,
but yet has this belief:

'That is the Self;
that is the world;
that hereafter shall I become,
permanent,
lasting,
eternal,
not subject to change.

And this view also is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

 


 

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
nor the Self as being in perception,
nor the activities as the Self,
nor the Self as possessing the activities,
nor the activies as being in the Self,
nor Self as being in the activities,
nor consciousness as the Self,
nor Self as possessing consciousness,
nor consciousness as being in the Self,
nor Self as being in consciousness,
nor has he the belief:

'That is the Self;
that is the world;
that hereafter shall I become,
permanent,
lasting,
eternal,
not subject to change,

but yet has this belief:

'Were I not then,
it would not now be mine.

I shall not be,
to me it shall not be.'[7]

But, brethren, this annihilationist belief is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

 


 

Maybe, brethren, he regards not body as the Self,
nor the Self as possessing body,
nor body as being in the Self,
nor the Self as being in the body
nor feeling as the Self,
nor the Self as possessing feeling,
nor feeling as being in the Self,
nor the Self as being in feeling
nor perception as the Self,
nor the Self as possessiing perception,
nor perception as being in the Self,
nor the Self as being in perception,
nor the activities as the Self,
nor the Self as possessing the activities,
nor the activies as being in the Self,
nor Self as being in the activities,
nor consciousness as the Self,
nor Self as possessing consciousness,
nor consciousness as being in the Self,
nor Self as being in consciousness,
nor has he the belief:

'That is the Self;
that is the world;
that hereafter shall I become,
permanent,
lasting,
eternal,
not subject to change,

[84] nor has he the belief:

'Were I not then,
it would not now be mine.

I shall not be,
to me it shall not be,'

yet in spite of this,
maybe he is doubting,
wavering,
not firmly established in the true Norm.

But this very doubting,
this wavering,
this not being established in the true Norm, -
this is an activity.

And this activity -
how does it result,
how does it arise,
how is it born
and how produced?

In the untaught many-folk, brethren,
nourished by feeling
that is born of contact with ignorance,
there arises craving:
thence is born that activity.

Thus, brethren, that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

 


 

Seeing that activity is impermanent,
willed,
arisen from a cause.

That craving is impermanent,
willed,
arisen from a cause.

That feeling is impermanent,
willed,
arisen from a cause.

That contact,
that ignorance
is impermanent,
willed,
arisen from a cause.

Thus knowing, brethren,
thus seeing,
one can
without delay
destroy the āsavas.

 


[1] Comy. briefly tells the story which is told in full at Dhp Comy. i, 57-63 (cf. M. i, 320; iii, 152), of the Master's leaving the residence in disgust at the turbulont brethren. He retired to the jungle and was waited on by the devoted elephant Pārleyya, Then the brethren, after some time, came to Ānanda and begged him to intercede with the Master and get them admittance to his presence.

[2] Bhadda-sāla.

[3] Dhammī-kathā.

[4] Vicayaso., 'discussed in detail' Comy., 'Vicinanti-samatthena-ñāṇena paricchinditvā.'

[5] Sankhāro so.

[6] Or designed, planned: sankhato.

[7] Cf. § 55. Here the verses are slightly altered to suit the annihilationist view. The reading here is:-

No ā'assaɱ no ca me siyā||
Na bhavissāmi na me bhavissati.


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