At one time, the Buddha lived in the Garden of Solitude in the Gion Grove of the Acropolis. One day, the Buddha said to his monks, "Disciples, how should those who practice to eliminate all suffering think, how should they think?"

The monks said, "Shi Venerable, the method of our practice is taught to us by the Venerable World, so we take the Dharma that you speak of the Venerable as the foundation, the Venerable as the teacher, and the Venerable as our refuge. If you can explain these teachings to us, then after we listen to your teachings, we will practice according to what you say. ”

The Buddha said, "Disciples, listen carefully and think carefully. Only when you understand the dependent origin method that Rulai talked about before (see chapters 48 and 49 for the explanation of the dependent origin method) can you understand what Rulai is saying today, and Rulai is going to start speaking now. ”

The monks replied, "Shizun, we will listen carefully to what you say, we will think carefully, and I respectfully ask you to speak for us." ”

The Buddha said, "Disciples, you should think and think like this: What are the causes of the different kinds of suffering that arise from people or beings born in this world, such as the pain of old age, how does suffering gather, form, and appear? What are the prerequisites for the production of these sufferings? What is the root cause of suffering? When something exists, there will be the pain of old death? When what does not exist, the pain of old age is extinguished, disappears, and does not exist? When you think about these questions, immediately tell yourselves that "birth" is the cause of the different kinds of suffering that arise from people or beings born into this world. "Birth" gathers, forms, and appears, and there will be painful gatherings, formations, and appearances. "Birth" is a prerequisite for suffering. "Birth" is the source of suffering. When "life" exists, there will be the pain of old death, and when "life" does not exist, there will be no pain of old death. In this way, you will understand the pain of old death, and understand the gathering, formation, and emergence of the pain of old death. I understand the extinction of the pain of old death, and understand the practice method of extinguishing the pain of old death. To think and study like this is to practice according to the Dhamma. Disciples, if you practice in this way, you can extinguish the pain of old age and death, and you can extinguish all suffering.

From this, you further think and think: So what is the cause of "birth", how does "birth" gather, form, and appear? What are the prerequisites for the emergence of "birth"? What is the root cause of "birth"? When what exists, there will be "birth"? When what does not exist, "birth" will be destroyed, disappeared, and does not exist? When you think about these questions, you must immediately tell yourself: "Yes" is the cause of "birth". "There is" gathers, forms, and appears, and there will be "birth" gathering, formation, and appearance. "Being" is the precondition for the emergence of "birth". "Being" is the root of "birth". When "being" exists, there will be "birth", and when "being" does not exist, there will be no "birth". In this way, you will understand "birth" and understand the gathering, formation, and emergence of "birth." I understand the extinction of "life" and the practice method of destroying "life". To think and study like this is to practice according to the Dhamma. Disciples, by practicing in this way, you can destroy all suffering, you can destroy "life".

From this, you further think and think: So what is the cause of "being", how does "have" gather, form, and appear? What are the prerequisites for the emergence of "have"? What is the root cause of "have"? When what exists, there will be "being"? When what does not exist, "have" will be destroyed, disappeared, and does not exist? When you think about these questions, you must immediately tell yourself: "taking" is the cause of "being". "Take" gathers, forms, and appears, and there will be "have" gathering, formation, and appearance. "Taking" is a prerequisite for "being" to arise. "Taking" is the root of "being". When "taking" exists, there will be "have", and when "taking" does not exist, there will be no "have". In this way, you will understand the "have" and understand the gathering, formation, and emergence of the "have." I understand the extinction of "being" and the practice method of destroying "being". To think and study like this is to practice according to the Dhamma. Disciples, by practicing in this way, we can destroy all suffering, and we can destroy "beings."

From this, you further think and think: So what is the cause of "taking", how does "taking" gather, form, and appear? What are the prerequisites for the emergence of "taking"? What is the root cause of "taking"? When what exists, there will be "taking"? When what does not exist, "taking" will be destroyed, disappeared, and does not exist? When you think about these questions, you must immediately tell yourselves: "love" is the cause of "taking". When "love" gathers, forms, and appears, there will be "taking" gathering, formation, and appearance. "Love" is the precondition for "taking" to arise. "Love" is the root of "taking". When "love" exists, there will be "taking", and when "love" does not exist, there will be no "taking". In this way, you will understand the "take" and understand the gathering, formation, and emergence of the "take". I understand the annihilation of "taking" and the practice method of destroying "taking". To think and study like this is to practice according to the Dhamma. Disciples, by practicing in this way, you can destroy all suffering, you can destroy "taking".

From this, you further think and think: So what is the cause of "love"? how does "love" gather, form, and appear? What are the prerequisites for the emergence of "love"? What is the root cause of "love"? When what exists, there will be "love"? When what does not exist, "love" will disappear, disappear, and does not exist? When you think about these questions, you must immediately tell yourself: "Acceptance" is the cause of "love". When "received" gathers, forms, and appears, there will be "love" gathering, formation, and appearance. "Receive" is the precondition for "love" to arise. "Receive" is the root of "love". When "receive" exists, there will be "love", and when "receive" does not exist, there will be no "love". In this way, you will understand "love" and understand the gathering, formation, and emergence of "love." I understand the extinction of "love" and the practice method of destroying "love". To think and study like this is to practice according to the Dhamma. Disciples, by practicing in this way, you can destroy all suffering, you can destroy "love."

From this, you further think and think: So what is the cause of "acceptance", how does "acceptance" gather, form, and appear? What are the prerequisites for the emergence of "receive"? What is the root cause of "acceptance"? When what exists, there will be "receive"? When what does not exist, "receive" will be destroyed, disappeared, and does not exist? When you think about these questions, you must immediately tell yourselves: "touch" is the cause of "acceptance". When "touch" gathers, forms, and appears, there will be "received" gathering, formation, and appearance. "Touch" is the precondition for "being". "Touch" is the root of "suffering". When "touch" exists, there will be "receive", and when "touch" does not exist, there will be no "receive". In this way, you will understand the "receive" and understand the gathering, formation, and appearance of the "receive". I understand the annihilation of "receiving" and the practice method of destroying "receiving". To think and study like this is to practice according to the Dhamma. Disciples, by practicing in this way, we can destroy all suffering, and we can destroy "suffering".

From this, you further think and think: So what is the cause of "touch"? How does "touch" gather, form, and appear? What are the prerequisites for the emergence of "touch"? What is the root cause of "touch"? When what exists, there will be "touch"? When what does not exist, "touch" will be destroyed, disappeared, and does not exist? When you think about these questions, you must immediately tell yourselves that the "six places" are the causes of "touch". When the "six places" gather, form, and appear, there will be the gathering, formation, and appearance of the "touch". The "six places" are the prerequisites for the emergence of "touch". The "six places" are the root of "touch". When the "six places" exist, there will be "touch", and when the "six places" do not exist, there will be no "touch". In this way, you will understand the "touch", understand the gathering, formation, and emergence of the "touch". Understand the extinction of "touch" and understand the practice method of destroying "touch". To think and study like this is to practice according to the Dhamma. Disciples, by practicing in this way, you can destroy all suffering, you can destroy "touch".

From this, you further think and think: So what is the cause of the "six places"? how do the "six places" gather, form, and appear? What are the prerequisites for the emergence of the "six places"? What is the root cause of the "six places"? When what exists, there will be "six places"? When what does not exist, the "six places" will be destroyed, disappeared, and do not exist? When you think about these questions, you must immediately tell yourselves that "name" is the cause of the "six places". When "famous colors" gather, form, and appear, there will be "six places" that gather, form, and appear. "Famous color" is the precondition for the emergence of "six places". "Famous color" is the root of the "six places". When the "famous color" exists, there will be "six places", and when the "famous color" does not exist, there will be no "six places". In this way, you will understand the "six places" and understand the gathering, formation, and emergence of the "six places". I understood the annihilation of the "six places" and the practice method of destroying the "six places". To think and study like this is to practice according to the Dhamma. Disciples, by practicing in this way, you can destroy all suffering, you can destroy the "six places".

From this, you further think and think: So what is the cause of the "famous color"? How does the "famous color" gather, form, and appear? What are the prerequisites for the emergence of the "famous color"? What is the root cause of the "famous color"? When what exists, there will be the "famous color"? When what does not exist, the "famous color" will disappear, disappear, and does not exist? When you think about these questions, you must immediately tell yourself: "Knowledge" is the cause of the "famous color". When "knowledge" gathers, forms, and appears, there will be the gathering, formation, and appearance of "famous colors." "Knowledge" is the prerequisite for the emergence of "fame". "Knowledge" is the root of "fame". When "knowledge" exists, there will be "famous color", and when "knowledge" does not exist, there will be no "famous color". In this way, you will understand the "famous color", understand the gathering, formation, and appearance of the "famous color". I understand the extinction of "famous color" and understand the practice method of destroying "famous color". To think and study like this is to practice according to the Dhamma. Disciples, if you practice in this way, you can destroy all suffering and "fame".

From this, you further think and ponder: So what is the cause of the emergence of "knowledge", how does "knowledge" gather, form, and appear? What are the prerequisites for the emergence of "knowledge"? What is the root cause of "knowledge"? When what exists, there will be "knowledge"? When what does not exist, "knowledge" will be destroyed, disappeared, and does not exist? When you think about these problems, you must immediately tell yourselves: "Action" is the cause of "knowledge". When "action" gathers, forms, and appears, there will be the gathering, formation, and emergence of "knowledge." "Doing" is the precondition for the emergence of "knowledge". "Doing" is the root of "knowledge". When "action" exists, there will be "knowledge", and when "action" does not exist, there will be no "knowledge". In this way, you will understand "knowledge" and understand the gathering, formation, and emergence of "knowledge". Understand the extinction of "knowledge" and understand the practice method of destroying "knowledge". To think and study like this is to practice according to the Dhamma. Disciples, if you practice in this way, you can destroy all suffering, you can destroy "knowledge."

From this, you further think and think: So what is the cause of "action", how does "action" gather, form, and appear? What are the prerequisites for the emergence of "action"? What is the root cause of "action"? When what exists, there will be "action"? When what does not exist, "action" will be destroyed, disappeared, and does not exist? When you think about these questions, you must immediately tell yourselves: "Confusion" is the cause of "action". When "confusion" gathers, forms, and appears, there will be "walking" gathering, forming, and appearing. "Confusion" is the precondition for "doing" to arise. "Confusion" is the root cause of "doing". When "confusion" exists, there will be "action", and when "confusion" does not exist, there will be no "action". In this way, you will understand the "walk" and understand the gathering, formation, and emergence of the "line". I understand the extinction of "doing" and the practice method of destroying "doing". To think and study like this is to practice according to the Dhamma. Disciples, by practicing in this way, you can destroy all suffering, you can destroy "doing".

Disciples, if a person who has fallen into "confusion" does all kinds of good deeds in order to plant countless merits, then countless merits will be stored in his "karmic knowledge" (explained by karma, see chapter 67), and he will be reborn in a rich house after death, and even ascend to the heavenly realm to enjoy blessings.

If this person does all kinds of evil deeds, he will create countless sinful karmas, then countless sinful karma will be stored in his "karma", and he will be reborn in a poor house after death, and even fall into hell, beasts, and hungry ghosts to suffer.

If this person does not do anything good or evil, then there will be no storage of merit and sinful karma in his "karma," and he will be reborn after death in a place free from the bondage of merit and sinful karma.

Disciples, when "ignorance" is destroyed and eliminated. "Ming" has arisen. Because the "confusion" gradually fades and disappears, the "clarity" forms, arises, and appears. Then there will be no good deeds to plant merit, nor will there be evil deeds that create sinful karma. When you do not do good deeds, do not do evil deeds, and do not generate any thoughts in your heart, you will not cling to and worry about everything in the world. If you do not cling or worry, you will not be disturbed, you will not be disturbed, you will not be bound by bondage. Without any attachment, without any concern, without being disturbed, disturbed, and bound by all the things in the world, one realizes the realm of nirvana. It is understood: "The future will no longer continue to be reborn and born in the world." Birth has been destroyed, the practice of behavior, speech, and thoughts has been completed, the things that should be done have been done, there will be no more reincarnation of life and death, there will be no more birth in the world, and there will be eternal liberation from the cycle of life and death. 」

If you feel happy feelings, tell yourself, "These happy feelings cannot exist forever, they cannot remain the same forever, these happy feelings are subject to change at any time, they are impermanent." So you will not cling and worry about these happy feelings. Because you know, "There is nothing to be happy about, happiness is only a momentary feeling." It won't be long before the feeling of happiness disappears and disappears."

If you feel painful feelings, tell yourself: "These painful feelings cannot exist forever, they cannot remain unchanged forever, these painful feelings are subject to change at any time, they are impermanent." So you will not cling and worry about these painful feelings. Because you know, "There is nothing to suffer, pain is only a momentary feeling." It won't be long before the painful feelings disappear and disappear."

If you feel unhappy feelings, tell yourself, "These unbitter feelings cannot exist forever, they cannot remain unchanged forever, these unbitter feelings are subject to change at any time, they are impermanent." So you will not cling and worry about these unbitter feelings. Because you know, "There is nothing to remember about not being bitter or unhappy, and not being bitter and unhappy is only a feeling for a while." It won't be long before the feeling of unhappiness disappears and disappears."

When you feel pleasure, pain, and unhappiness, you have to leave these feelings, and you have to stop clinging to and worrying about these feelings.

You should visualize what you feel when your body dies, you should visualize what you feel at the end of your own life, and you should visualize, "When my body dies, when my life ends, all my feelings will disappear and disappear. Those feelings of happiness, pain, and non-bitterness will all disappear, my body will become a cold corpse, I will only be left with this remains, there will be no feelings, my attachment and concern for everything in the world will all disappear.

Disciples, just like a person who takes out all kinds of steaming ceramic utensils from the kiln where ceramics are fired, and places these ceramic utensils flat on the ground, the heat and temperature of these ceramics will slowly decrease, and finally keep in line with the temperature outside. In the same way, disciples, when you visualize what you feel when your body dies, when you visualize what you feel at the end of your life, you will understand: "When my body dies, when my life ends, all my feelings will disappear and be destroyed. My feelings of happiness, pain, and non-bitterness will disappear. Just as the heat and temperature of ceramic utensils that have just been removed from the kiln will slowly drop and remain the same as the temperature outside. My body will also become a cold corpse, and I will only be left with this remains, and I will not feel anything. My attachment and concern for everything in the world will come to naught.

Disciples, will those whose troubles and sufferings have been exhausted do good deeds and plant merit for themselves?

The monks replied, "No, no, those whose troubles and sufferings have been destroyed, they understand that the thought of doing good deeds to gain merit, doing evil deeds to create sinful karma, and not doing good deeds and not doing evil deeds are all disturbing and suffering. They don't do anything, they don't cling to and worry about anything, they don't have any thoughts. ”

The Buddha said, "When there is no "action" and "action" is destroyed, will "knowledge" still be known to you?"

The monks replied, "Venerable, knowledge will not be known to us. ”

The Buddha said, "When there is no knowledge and knowledge is destroyed, will the name still be known to you?"

The monks replied, "Venerable, the name will not be known to us. ”

The Buddha said, "When there is no "name" and the "name" is destroyed, will the "six places" still be known to you?"

The monks replied, "Venerable, the Six Places will not be known to us. ”

The Buddha said, "When there are no six places without everything, and the six places are destroyed, will the touch be known to you?"

The monks replied, "Venerable, touch will not be known to us. ”

The Buddha said, "When there is no "touch" and the "touch" is destroyed, will the "receive" be known to you?"

The monks replied, "Venerable, we will not know about it." ”

The Buddha said, "When there is no "receiving" and "receiving" is destroyed, will "love" still be known to you?"

The monks replied, "Venerable, love will not be known to us. ”

The Buddha said, "When there is no love and love is destroyed, will you know it?"

The monks replied, "Venerable, we will not know about taking." ”

The Buddha said, "When there is no "taking" and "taking" is destroyed, will "have" still be known to you?"

The monks replied, "Venerable, there is no knowledge of us. ”

The Buddha said, "When there is no "being" and "being" is destroyed, will "life" be known to you?"

The monks replied, "Venerable, "Life" will not be known to us. ”

The Buddha said, "When there is no "life" and "life" is destroyed, will "old death" still be known to you?"

The monks replied, "Shizun, 'old death' will not be known to us. ”

The Buddha said, "Disciples, you answered very well, and that's it, this is the practice of eliminating the troubles and sufferings of the world. Disciples, you must trust Rulai, and the Dharma that Rulai said to you is the true realization of Rulai's past practice, and Rulai's practice of attaining enlightenment and other enlightened Buddha fruits in this way, and if this is how you reach the realm of immortal and immortal nirvana, do not doubt, and develop a firm faith in the Dharma that Rulai said! This is the practice of eternal liberation from the cycle of life and death. This is the practice method to reach the realm of immortal and immortal nirvana. This is the practice of attaining supreme enlightenment. You should practice according to the Dhamma as we are talking about today. ”

After the Buddha's teachings, the monks who listened to the teachings all paid homage to the Buddha again, praising the immeasurable merits of the Buddha's teachings, and they all practiced according to the Buddha's teachings.

Pali original scripture

6. Dukkhavaggo

SN.12.51/(1). Parivīmaṃsanasuttaṃ

　　 51. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Kittāvatā nu kho, bhikkhave, bhikkhū parivīmaṃsamāno parivīmaṃseyya sabbaso sammā dukkhakkhayāyā”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

　　 “Idha, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃsati– ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ; idaṃ nu kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti? So parivīmaṃsamāno evaṃ pajānāti– ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ, idaṃ kho dukkhaṃ jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātippabhavaṃ. Jātiyā sati jarāmaraṇaṃ hoti, jātiyā asati jarāmaraṇaṃ na hotī’”ti.

　　 “So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

　　 “Athāparaṃ parivīmaṃsamāno parivīmaṃsati– ‘jāti panāyaṃ kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā, kismiṃ sati jāti hoti, kismiṃ asati jāti na hotī’ti? So parivīmaṃsamāno evaṃ pajānāti– ‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā; bhave sati jāti hoti, bhave asati jāti na hotī’”ti.

　　 “So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī; ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.

　　 “Athāparaṃ parivīmaṃsamāno parivīmaṃsati– ‘bhavo panāyaṃ kiṃnidāno …pe… upādānaṃ panidaṃ kiṃnidānaṃ… taṇhā panāyaṃ kiṃnidānā… vedanā… phasso… saḷāyatanaṃ panidaṃ kiṃnidānaṃ… nāmarūpaṃ panidaṃ… viññāṇaṃ panidaṃ… saṅkhārā panime kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā; kismiṃ sati saṅkhārā honti, kismiṃ asati saṅkhārā na hontī’ti? So parivīmaṃsamāno evaṃ pajānāti– ‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā; avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’”ti.

　　 “So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.

　　 “Avijjāgato yaṃ, bhikkhave, purisapuggalo puññaṃ ce saṅkhāraṃ abhisaṅkharoti, puññūpagaṃ hoti viññāṇaṃ. Apuññaṃ ce saṅkhāraṃ abhisaṅkharoti, apuññūpagaṃ hoti viññāṇaṃ. Āneñjaṃ ce saṅkhāraṃ abhisaṅkharoti āneñjūpagaṃ hoti viññāṇaṃ. Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharoti na apuññābhisaṅkhāraṃ abhisaṅkharoti na āneñjābhisaṅkhāraṃ abhisaṅkharoti. Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati; anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

　　 “So sukhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Dukkhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. Adukkhamasukhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati. Dukkhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati. Adukkhamasukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati.

　　 “So kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti. Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

　　 “Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṃ kumbhaṃ uddharitvā same bhūmibhāge paṭisisseyya. Tatra yāyaṃ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṃ. Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti. Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

　　 “Taṃ kiṃ maññatha, bhikkhave, api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṃ paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṃ paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti. “No hetaṃ, bhante”. “Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti? “No hetaṃ, bhante”. “Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti? “No hetaṃ, bhante”.

　　 “Sādhu sādhu, bhikkhave, evametaṃ, bhikkhave, netaṃ aññathā. Saddahatha me taṃ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā. Esevanto dukkhassā”ti. Paṭhamaṃ.