9.
The Discourse on Pālileyya
81.
On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park.
Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Kosambī for almsfood.
Having walked for almsfood in Kosambī, after the meal, having returned from his alms round, having set in order his lodging by himself, taking his bowl and robe, without addressing his attendants, without taking leave of the Community of monks, alone, without a companion, he departed on a journey.
Then a certain monk, soon after the Blessed One had departed, approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda - "This, friend Ānanda, the Blessed One, having set in order his lodging by himself, taking his bowl and robe, without addressing his attendants, without taking leave of the Community of monks, alone, without a companion, has departed on a journey." "At the time, friend, when the Blessed One, having set in order his lodging by himself, taking his bowl and robe, without addressing his attendants, without taking leave of the Community of monks, alone, without a companion, departs on a journey, the Blessed One at that time wishes to dwell alone; the Blessed One at that time should not be followed by anyone."
Then the Blessed One, wandering on a journey gradually, arrived at Pālileyyaka. There the Blessed One stayed at Pālileyyaka at the foot of the Bhaddasāla tree. Then several monks approached the Venerable Ānanda; having approached, they exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, those monks said this to the Venerable Ānanda - "It has been a long time, friend Ānanda, since we have heard a talk on the Teaching in the presence of the Blessed One; we wish, friend Ānanda, to hear a talk on the Teaching in the presence of the Blessed One."
Then the Venerable Ānanda, together with those monks, approached the Bhaddasāla tree at Pālileyyaka, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened those monks seated to one side with a talk on the Teaching. Now at that time this reflection arose in the mind of a certain monk: "How, for one knowing, for one seeing, is there immediate elimination of mental corruptions?" Then the Blessed One, having known with his mind the reflection in the mind of that monk, addressed the monks: "The Teaching has been expounded by me through investigation, monks; the four establishments of mindfulness have been taught through investigation; the four right strivings have been taught through investigation; the four bases for spiritual power have been taught through investigation; the five faculties have been taught through investigation; the five powers have been taught through investigation; the seven factors of enlightenment have been taught through investigation; the noble eightfold path has been taught through investigation. Thus the Teaching has been expounded by me through investigation, monks. When the Teaching has been thus expounded by me through investigation, monks, and yet this reflection arose in the mind of a certain monk here: 'How, for one knowing, for one seeing, is there immediate elimination of mental corruptions?'"
"And how, monks, for one knowing, for one seeing, is there the proximate elimination of mental corruptions? Here, monks, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards matter as self. But whatever, monks, that way of regarding is, that is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too is impermanent, conditioned, dependently arisen. That feeling too is impermanent, conditioned, dependently arisen. That contact too is impermanent, conditioned, dependently arisen. That ignorance too is impermanent, conditioned, dependently arisen. Thus too, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self; but he regards self as possessing matter. But whatever, monks, that way of regarding is, that is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. Thus too, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self, nor does he regard self as possessing matter; but he regards matter as in self. But whatever, monks, that way of regarding is, that is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. Thus too, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self, nor does he regard self as possessing matter, nor does he regard matter as in self; but he regards self as in matter. But whatever, monks, that way of regarding is, that is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. Thus too, monks, for one knowing thus... etc. there is elimination of mental corruptions.
"He does not indeed regard matter as self, nor self as possessing matter, nor matter as in self, nor does he regard self as in matter; but he regards feeling as self, but he regards self as possessing feeling, but he regards feeling as in self, but he regards self as in feeling; but perception... but he regards activities as self, but he regards self as possessing activities, but he regards activities as in self, but he regards self as in activities; but he regards consciousness as self, but self as possessing consciousness, but consciousness as in self, but he regards self as in consciousness. But whatever, monks, that way of regarding is, that is an activity. But that activity, what is its source... etc. what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too... that feeling too... that contact too... that ignorance too is impermanent, conditioned, dependently arisen. Thus, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self, nor does he regard feeling as self, nor perception... not activities... nor does he regard consciousness as self; but he holds such a view: 'That is the self, that is the world, after death I shall be permanent, stable, eternal, not subject to change.' But that eternalist view, monks, is an activity. But that activity, what is its source... etc. thus too, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self, not feeling... not perception... not activities... nor does he regard consciousness as self; nor does he hold such a view: 'That is the self, that is the world, after death I shall be permanent, stable, eternal, not subject to change.' But he holds such a view: 'It would not be, and it would not be mine; it will not be, it will not be mine.' But that, monks, annihilationist view is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus, monks, that activity too is impermanent, etc. thus too, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions.
"He does not indeed regard matter as self, not feeling... not perception... not activities... he does not regard consciousness as self, etc. he does not regard self as in consciousness, nor does he hold such a view: 'That is the self, that is the world, after death I shall be permanent, stable, eternal, not subject to change'; nor does he hold such a view: 'It would not be, and it would not be mine; it will not be, it will not be mine'; but he is one who doubts, who is uncertain, who has not reached a conclusion regarding the Good Teaching. But that, monks, doubt, uncertainty, not having reached a conclusion regarding the Good Teaching is an activity. But that activity, what is its source, what is its origin, what gives birth to it, what is its production? For an ignorant worldling, monks, touched by feeling born of contact with ignorance, craving has arisen; from that is born that activity. Thus indeed, monks, that activity too is impermanent, conditioned, dependently arisen. That craving too is impermanent, conditioned, dependently arisen. That feeling too is impermanent, conditioned, dependently arisen. That contact too is impermanent, conditioned, dependently arisen. That ignorance too is impermanent, conditioned, dependently arisen. Thus, monks, for one knowing thus, for one seeing thus, there is the proximate elimination of mental corruptions." The ninth.