The penetrative exposition of the teaching.
English translation by Bhikkhu Sujato
“Mendicants, I will teach you a penetrative exposition of the teaching. Listen and pay close attention, I will speak.”
“Yes, sir,” they replied. The Buddha said this:
“Mendicants, what is the penetrative exposition of the teaching? Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known. …
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? It is intention that I call deeds. For after making a choice one acts by way of body, speech, and mind.
And what is the source of deeds? Contact is their source.
And what is the diversity of deeds? There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the diversity of deeds.
And what is the result of deeds? The result of deeds is threefold, I say: in this very life, on rebirth in the next life, or at some later time. This is called the result of deeds.
And what is the cessation of deeds? When contact ceases, deeds cease. The practice that leads to the cessation of deeds is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds. ‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it. …
English translation by Ṭhānissaro Bhikkhu
“Monks, I will teach you the penetrative explanation that is a Dhamma explanation. Listen & pay close attention. I will speak.”
“As you say, lord,” the monks responded to the Blessed One.
The Blessed One said: “And which penetrative explanation is a Dhamma explanation?
“Sensuality should be known. The cause by which sensuality comes into play should be known. The diversity in sensuality should be known. The result of sensuality should be known. The cessation of sensuality should be known. The path of practice for the cessation of sensuality should be known.
“Feeling should be known. The cause by which feeling comes into play should be known. The diversity in feeling should be known. The result of feeling should be known. The cessation of feeling should be known. The path of practice for the cessation of feeling should be known.
“Perception should be known. The cause by which perception comes into play should be known. The diversity in perception should be known. The result of perception should be known. The cessation of perception should be known. The path of practice for the cessation of perception should be known.
“Effluents [āsava] should be known. The cause by which effluents come into play should be known. The diversity in effluents should be known. The result of effluents should be known. The cessation of effluents should be known. The path of practice for the cessation of effluents should be known
“Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.
“Stress should be known. The cause by which stress comes into play should be known. The diversity in stress should be known. The result of stress should be known. The cessation of stress should be known. The path of practice for the cessation of stress should be known.
[1] “‘Sensuality should be known. The cause by which sensuality comes into play… The diversity in sensuality… The result of sensuality… The cessation of sensuality… The path of practice for the cessation of sensuality should be known.’ Thus it has been said. In reference to what was it said?
“There are these five strings of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.
The passion for his resolves is a man’s sensuality,
not the beautiful sensual pleasures
found in the world.
The passion for his resolves is a man’s sensuality.
The beauties remain as they are in the world,
while, in this regard,
the enlightened
subdue their desire.
“And what is the cause by which sensuality comes into play? Contact is the cause by which sensuality comes into play.
“And what is the diversity in sensuality? Sensuality with regard to forms is one thing, sensuality with regard to sounds is another, sensuality with regard to aromas is another, sensuality with regard to flavors is another, sensuality with regard to tactile sensations is another. This is called the diversity in sensuality.
“And what is the result of sensuality? One who wants sensuality produces a corresponding state of existence, on the side of merit or demerit. This is called the result of sensuality.
“And what is the cessation of sensuality? From the cessation of contact is the cessation of sensuality; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is the way leading to the cessation of sensuality.
“Now when a disciple of the noble ones discerns sensuality in this way, the cause by which sensuality comes into play in this way, the diversity in sensuality in this way, the result of sensuality in this way, the cessation of sensuality in this way, & the path of practice leading to the cessation of sensuality in this way, then he discerns this penetrative holy life as the cessation of sensuality.
“‘Sensuality should be known. The cause by which sensuality comes into play… The diversity in sensuality… The result of sensuality… The cessation of sensuality… The path of practice for the cessation of sensuality should be known.’ Thus it has been said, and in reference to this was it said.
[2] “‘Feeling should be known. The cause by which feeling comes into play… The diversity in feeling… The result of feeling… The cessation of feeling… The path of practice for the cessation of feeling should be known.’ Thus it has been said. In reference to what was it said?
“There are these three kinds of feeling: a feeling of pleasure, a feeling of pain, & feeling of neither pleasure nor pain.
“And what is the cause by which feeling comes into play? Contact is the cause by which feeling comes into play.
“And what is the diversity in feeling? There is the feeling of pleasure connected with the baits of the world. There is the feeling of pleasure not connected with the baits of the world. There is the feeling of pain connected with the baits of the world. There is the feeling of pain not connected with the baits of the world. There is the feeling of neither pleasure nor pain connected with the baits of the world. There is the feeling of neither pleasure nor pain not connected with the baits of the world. This is called the diversity in feeling.
“And what is the result of feeling? One who feels a feeling produces a corresponding state of existence, on the side of merit or demerit. This is called the result of feeling.
“And what is the cessation of feeling? From the cessation of contact is the cessation of feeling; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is the way leading to the cessation of feeling.
“Now when a disciple of the noble ones discerns feeling in this way, the cause by which feeling comes into play in this way, the diversity in feeling in this way, the result of feeling in this way, the cessation of feeling in this way, & the path of practice leading to the cessation of feeling in this way, then he discerns this penetrative holy life as the cessation of feeling.
“‘Feeling should be known. The cause by which feeling comes into play… The diversity in feeling… The result of feeling… The cessation of feeling… The path of practice for the cessation of feeling should be known.’ Thus it has been said, and in reference to this was it said.
[3] “‘Perception should be known. The cause by which perception comes into play… The diversity in perception… The result of perception… The cessation of perception… The path of practice for the cessation of perception should be known.’ Thus it has been said. In reference to what was it said?
“There are these six kinds of perception: the perception of form, the perception of sound, the perception of aroma, the perception of flavor, the perception of tactile sensation, the perception of ideas.
“And what is the cause by which perception comes into play? Contact is the cause by which perception comes into play.
“And what is the diversity in perception? Perception with regard to forms is one thing, perception with regard to sounds is another, perception with regard to aromas is another, perception with regard to flavors is another, perception with regard to tactile sensations is another, perception with regard to ideas is another. This is called the diversity in perception.
“And what is the result of perception? Perception has expression as its result, I tell you. However a person perceives something, that is how he expresses it: ‘I have this sort of perception.’ This is called the result of perception.
“And what is the cessation of perception? From the cessation of contact is the cessation of perception; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is the way leading to the cessation of perception.
“Now when a disciple of the noble ones discerns perception in this way, the cause by which perception comes into play in this way, the diversity in perception in this way, the result of perception in this way, the cessation of perception in this way, & the path of practice leading to the cessation of perception in this way, then he discerns this penetrative holy life as the cessation of perception.
“‘Perception should be known. The cause by which perception comes into play… The diversity in perception… The result of perception… The cessation of perception… The path of practice for the cessation of perception should be known.’ Thus it has been said, and in reference to this was it said.
[4] “‘Effluents should be known. The cause by which effluents come into play… The diversity in effluents… The result of effluents… The cessation of effluents… The path of practice for the cessation of effluents should be known.’ Thus it has been said. In reference to what was it said?
“There are these three kinds of effluents: the effluent of sensuality, the effluent of becoming, the effluent of ignorance.
“And what is the cause by which effluents come into play? Ignorance is the cause by which effluents come into play.
“And what is the diversity in effluents? There are effluents that lead to hell, those that lead to the animal womb, those that lead to the realm of the hungry ghosts, those that lead to the human world, those that lead to the world of the devas. This is called the diversity in effluents.
“And what is the result of effluents? One who is immersed in ignorance produces a corresponding state of existence, on the side of merit or demerit. This is called the result of effluents.
“And what is the cessation of effluents? From the cessation of ignorance is the cessation of effluents; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is the way leading to the cessation of effluents.
“Now when a disciple of the noble ones discerns effluents in this way, the cause by which effluents come into play in this way, the diversity in effluents in this way, the result of effluents in this way, the cessation of effluents in this way, & the path of practice leading to the cessation of effluents in this way, then he discerns this penetrative holy life as the cessation of effluents.
“‘Effluents should be known. The cause by which effluents come into play… The diversity in effluents… The result of effluents… The cessation of effluents… The path of practice for the cessation of effluents should be known.’ Thus it has been said, and in reference to this was it said.
[5] “‘Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice for the cessation of kamma should be known.’ Thus it has been said. In reference to what was it said?
“Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect.
“And what is the cause by which kamma comes into play? Contact is the cause by which kamma comes into play.
“And what is the diversity in kamma? There is kamma to be experienced in hell, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry ghosts, kamma to be experienced in the human world, kamma to be experienced in the world of the devas. This is called the diversity in kamma.
“And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here & now, that which arises later (in this lifetime), and that which arises following that. This is called the result of kamma.
“And what is the cessation of kamma? From the cessation of contact is the cessation of kamma; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is the way leading to the cessation of kamma.
“Now when a disciple of the noble ones discerns kamma in this way, the cause by which kamma comes into play in this way, the diversity in kamma in this way, the result of kamma in this way, the cessation of kamma in this way, & the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma.
“‘Kamma should be known. The cause by which kamma comes into play… The diversity in kamma… The result of kamma… The cessation of kamma… The path of practice for the cessation of kamma should be known.’ Thus it has been said, and in reference to this was it said.
[6] “‘Stress should be known. The cause by which stress comes into play should be known. The diversity in stress should be known. The result of stress should be known. The cessation of stress should be known. The path of practice for the cessation of stress should be known.’ Thus it has been said. In reference to what was it said?
“Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, & despair are stress; association with what is not loved is stress, separation from what is loved is stress, not getting what is wanted is stress. In short, the five clinging-aggregates are stress.
“And what is the cause by which stress comes into play? Craving is the cause by which stress comes into play.
“And what is the diversity in stress? There is major stress & minor, slowly fading & quickly fading. This is called the diversity in stress.
“And what is the result of stress? There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, & becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, ‘Who knows a way or two to stop this pain?’ I tell you, monks, that stress results either in bewilderment or in search. This is called the result of stress.
“And what is the cessation of stress? From the cessation of craving is the cessation of stress; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—is the path of practice leading to the cessation of stress.
“Now when a disciple of the noble ones discerns stress in this way, the cause by which stress comes into play in this way, the diversity in stress in this way, the result of stress in this way, the cessation of stress in this way, & the path of practice leading to the cessation of stress in this way, then he discerns this penetrative holy life as the cessation of stress.
“‘Stress should be known. The cause by which stress comes into play… The diversity in stress… The result of stress… The cessation of stress… The path of practice for the cessation of stress should be known.’ Thus it has been said, and in reference to this was it said.
“And this is the penetrative explanation that is a Dhamma explanation.”
ภิกษุทั้งหลาย เราจักแสดงธรรมปริยายชื่อนิพเพธิกปริยาย (ที่เป็นปริยายเป็นไปในส่วนแห่งการเจาะแทงกิเลส) แก่เธอทั้งหลาย เธอทั้งหลายจงฟัง จงใส่ใจให้ดี เราจักกล่าว.
ภิกษุเหล่านั้นทูลรับพระผู้มีพระภาคแล้ว พระผู้มีพระภาคตรัสว่า
ภิกษุทั้งหลาย ก็ธรรมปริยายที่ชื่อนิพเพธิกปริยาย เป็นอย่างไร คือ ภิกษุทั้งหลาย เธอทั้งหลายพึงทราบกาม เหตุเกิดแห่งกาม ความต่างกันแห่งกาม วิบาก (ผล) แห่งกาม ความดับแห่งกาม ปฏิปทาที่ให้ถึงความดับแห่งกาม.
เธอทั้งหลายพึงทราบเวทนา เหตุเกิดแห่งเวทนา ความต่างกันแห่งเวทนา วิบาก (ผล) แห่งเวทนา ความดับแห่งเวทนา ปฏิปทาที่ให้ถึงความดับแห่งเวทนา.
เธอทั้งหลายพึงทราบสัญญา เหตุเกิดแห่งสัญญา ความต่างกันแห่งสัญญา วิบาก (ผล) แห่งสัญญา ความดับแห่งสัญญา ปฏิปทาที่ให้ถึงความดับแห่งสัญญา.
เธอทั้งหลายพึงทราบอาสวะ เหตุเกิดแห่งอาสวะ ความต่างกันแห่งอาสวะ วิบาก (ผล) แห่งอาสวะ ความดับแห่งอาสวะ ปฏิปทาที่ให้ถึงความดับแห่งอาสวะ.
เธอทั้งหลายพึงทราบกรรม เหตุเกิดแห่งกรรม ความต่างกันแห่งกรรม วิบาก (ผล) แห่งกรรม ความดับแห่งกรรม ปฏิปทาที่ให้ถึงความดับแห่งกรรม.
เธอทั้งหลายพึงทราบทุกข์ เหตุเกิดแห่งทุกข์ ความต่างกันแห่งทุกข์ วิบาก (ผล) แห่งทุกข์ความดับแห่งทุกข์ ปฏิปทาที่ให้ถึงความดับแห่งทุกข์. …
ภิกษุทั้งหลาย ข้อที่เรากล่าวแล้วว่า ภิกษุทั้งหลาย เธอทั้งหลายพึงทราบกรรม เหตุเกิดแห่งกรรม ความต่างกันแห่งกรรม วิบากแห่งกรรม ความดับแห่งกรรม ปฏิปทาที่ให้ถึงความดับแห่งกรรม ดังนี้นั้น เราอาศัยอะไรกล่าว.
ภิกษุทั้งหลาย เรากล่าวเจตนาว่าเป็นกรรม (เพราะ) บุคคลเจตนา1แล้วจึงกระทำกรรมด้วยกาย ด้วยวาจา ด้วยใจ.
ภิกษุทั้งหลาย ก็เหตุเกิดแห่งกรรมเป็นอย่างไร คือ ผัสสะเป็นเหตุเกิดแห่งกรรม
ภิกษุทั้งหลาย ก็ความต่างกันแห่งกรรมเป็นอย่างไร คือ กรรมที่ให้วิบากในนรกก็มี กรรมที่ให้วิบากในกำเนิดสัตว์เดรัจฉานก็มี กรรมที่ให้วิบากในเปรตวิสัยก็มี กรรมที่ให้วิบากในมนุษย์โลกก็มี กรรมที่ให้วิบากในเทวโลกก็มี ภิกษุทั้งหลาย นี้เรียกว่าความต่างกันแห่งกรรม.
ภิกษุทั้งหลาย ก็วิบากแห่งกรรมเป็นอย่างไร คือ เราย่อมกล่าววิบากแห่งกรรมว่ามี ๓ ประการ คือ กรรมที่ให้ผลในปัจจุบัน กรรมที่ให้ในเวลาถัดไป กรรมที่ให้ผลในเวลาถัดต่อๆ ไปอีก ภิกษุทั้งหลาย นี้เรียกว่าวิบากแห่งกรรม
ภิกษุทั้งหลาย ก็ความดับแห่งกรรมเป็นอย่างไร คือ ความดับแห่งกรรมย่อมมี เพราะความดับแห่งผัสสะ
ภิกษุทั้งหลาย ก็ปฏิปทาที่ให้ถึงความดับแห่งกรรมเป็นอย่างไร คือ อริยมรรคอันประกอบด้วยองค์ ๘ ประการเหล่านี้ เป็นปฏิปทาที่ให้ถึงความดับแห่งกรรม ได้แก่ สัมมาทิฏฐิ สัมมาสังกัปปะ สัมมาวาจา สัมมากัมมันตะ สัมมาอาชีวะ สัมมาวายามะ สัมมาสติ สัมมาสมาธิ.
ภิกษุทั้งหลาย ก็เมื่อใดอริยสาวกย่อมรู้ชัดกรรมอย่างนี้ รู้ชัดเหตุเกิดแห่งกรรมอย่างนี้
รู้ชัดความต่างกันแห่งกรรมอย่างนี้ รู้ชัดวิบากแห่งกรรมอย่างนี้ รู้ชัดความดับแห่งกรรมอย่างนี้
รู้ชัดปฏิปทาที่ให้ถึงความดับแห่งกรรมอย่างนี้ เมื่อนั้น อริยสาวกนั้นย่อมรู้ชัดพรหมจรรย์อันเป็นไปในส่วนแห่งการเจาะแทงกิเลส อันเป็นที่ดับแห่งกรรมนี้ ข้อที่เรากล่าวว่า ภิกษุทั้งหลาย เธอทั้งหลายพึงทราบกรรม เหตุเกิดแห่งกรรม ความต่างกันแห่งกรรม วิบากแห่งกรรม ความดับแห่งกรรม ปฏิปทาที่ให้ถึงความดับแห่งกรรมดังนี้นั้น เราอาศัยข้อนี้กล่าวแล้ว. …
-บาลี ฉกฺก. อํ. 22/458/334.
https://84000.org/tipitaka/pali/?22//458
https://etipitaka.com/read/pali/22/458
1 เจตนา = ความตั้งใจ, ความจงใจ, ความมุ่งหมาย, ความคิด
