一时，世尊住在憍赏弥的乔师多园。那时，世尊在清晨时分，穿好衣服，拿着钵和衣，进入憍赏弥城托钵。在城中托钵完毕，饭后返回，自己收拾好住处，拿着钵和衣，没有告诉侍者，也没有通知比丘僧团，独自一人出发游行。

这时，有一位比丘在世尊离开不久后，来到阿难尊者处，对阿难尊者说："阿难贤友，世尊自己收拾好住处，拿着钵和衣，没有告诉侍者，也没有通知比丘僧团，独自一人出发游行了。"阿难回答说："贤友，当世尊这样自己收拾住处，拿着钵和衣，不告诉侍者，不通知比丘僧团，独自一人出发游行时，这意味着世尊想要独处。此时没有人应该跟随世尊。"

之后，世尊渐次游行，来到帕利雷亚。在那里，世尊住在帕利雷亚的贤树下。这时，许多比丘来到阿难尊者处。到达后，与阿难尊者互相问候。寒暄完毕，坐在一旁。坐下后，这些比丘对阿难尊者说："阿难贤友，我们已经很久没有亲耳听闻世尊说法了。我们希望能够亲耳听闻世尊说法。"

于是阿难尊者与这些比丘一起前往帕利雷亚的贤树下世尊所在处。到达后，向世尊礼敬，坐在一旁。世尊为坐下的比丘们说法，开示，教导，使他们欢喜。

那时，有一位比丘心中生起这样的念头："应当如何知、如何见，才能立即断尽诸漏？"世尊知道这位比丘心中的想法，便对诸比丘说："诸比丘，我已详细教导法，详细教导四念处、四正勤、四神足、五根、五力、七觉支、八正道。我已如此详细地教导法。然而，现在有比丘心想：'应当如何知、如何见，才能立即断尽诸漏？'"

"诸比丘，如何知、如何见才能立即断尽诸漏？在此，诸比丘，未闻法的凡夫，不见圣者，不知圣法，不修习圣法，不见善人，不知善人法，不修习善人法，他们将色看作是我。

诸比丘，这种见解是一种行。这个行从何而来？从何生起？从何产生？从何开始？当无明触所生的感受触及未闻法的凡夫时，渴爱生起；由此而有此行。因此，诸比丘，那个行是无常的、有为的、缘起的。那渴爱是无常的、有为的、缘起的。那感受是无常的、有为的、缘起的。那触是无常的、有为的、缘起的。那无明是无常的、有为的、缘起的。诸比丘，如此知、如此见，则能立即断尽诸漏。

不仅将色看作是我，而且认为我拥有色。诸比丘，这种见解是一种行。这个行从何而来？从何生起？从何产生？从何开始？当无明触所生的感受触及未闻法的凡夫时，渴爱生起；由此而有此行。因此，诸比丘，那个行是无常的、有为的、缘起的。那渴爱...那感受...那触...那无明是无常的、有为的、缘起的。诸比丘，如此知、如此见，则能立即断尽诸漏。

不仅不将色看作是我，不认为我拥有色，而且认为我中有色。诸比丘，这种见解是一种行。这个行从何而来？从何生起？从何产生？从何开始？当无明触所生的感受触及未闻法的凡夫时，渴爱生起；由此而有此行。因此，诸比丘，那个行是无常的、有为的、缘起的。那渴爱...那感受...那触...那无明是无常的、有为的、缘起的。诸比丘，如此知、如此见，则能立即断尽诸漏。

不仅不将色看作是我，不认为我拥有色，不认为我中有色，而且认为我在色中。诸比丘，这种见解是一种行。这个行从何而来？从何生起？从何产生？从何开始？当无明触所生的感受触及未闻法的凡夫时，渴爱生起；由此而有此行。因此，诸比丘，那个行是无常的、有为的、缘起的。那渴爱、那感受...那触...那无明是无常的、有为的、缘起的。诸比丘，如此知（中略）则能立即断尽诸漏。

不仅不将色看作是我，不认为我拥有色，不认为我中有色，不认为我在色中；而且将受看作是我，认为我拥有受，认为我中有受，认为我在受中；而且将想...而且将行看作是我，认为我拥有行，认为我中有行，认为我在行中；而且将识看作是我，认为我拥有识，认为我中有识，认为我在识中。诸比丘，这种见解是一种行。这个行从何而来（中略）从何开始？当无明触所生的感受触及未闻法的凡夫时，渴爱生起；由此而有此行。因此，诸比丘，那个行是无常的、有为的、缘起的。那渴爱...那感受...那触...那无明是无常的、有为的、缘起的。诸比丘，如此知、如此见，则能立即断尽诸漏。

不仅不将色看作是我，不将受看作是我，不将想...不将行...不将识看作是我；但持有这样的见解：'这是我，这是世界，死后我将成为常住、坚固、永恒、不变异之法。'诸比丘，这种常见是一种行。这个行从何而来（中略）诸比丘，如此知、如此见，则能立即断尽诸漏。

不仅不将色看作是我，不将受、不将想...不将行...不将识看作是我；也不持有这样的见解：'这是我，这是世界，死后我将成为常住、坚固、永恒、不变异之法'；但持有这样的见解：'我可能不存在，我的可能不存在；我将不存在，我的将不存在。'诸比丘，这种断见是一种行。这个行从何而来？从何生起？从何产生？从何开始？当无明触所生的感受触及未闻法的凡夫时，渴爱生起；由此而有此行。因此，诸比丘，那个行是无常的（中略）诸比丘，如此知、如此见，则能立即断尽诸漏。

不仅不将色看作是我，不将受...不将想...不将行...不将识看作是我（中略）不将识中有我看作是我，也不持有这样的见解：'这是我，这是世界，死后我将成为常住、坚固、永恒、不变异之法'；也不持有这样的见解：'我可能不存在，我的可能不存在；我将不存在，我的将不存在'；但对正法仍有疑惑、犹豫、不确定。诸比丘，这种对正法的疑惑、犹豫、不确定是一种行。这个行从何而来？从何生起？从何产生？从何开始？当无明触所生的感受触及未闻法的凡夫时，渴爱生起；由此而有此行。因此，诸比丘，那个行是无常的、有为的、缘起的。那渴爱是无常的、有为的、缘起的。那感受是无常的、有为的、缘起的。那触是无常的、有为的、缘起的。那无明是无常的、有为的、缘起的。诸比丘，如此知、如此见，则能立即断尽诸漏。"

这是第九经。

这部经详细阐述了对五蕴的各种执着见解，包括我见、常见、断见以及疑惑，并说明这些都是由无明和渴爱所生的行，都是无常的、有为的、缘起的。通过如实知见这一点，就能断尽诸漏。]

巴利语原版经文

SN.22.81/(9). Pālileyyasuttaṃ

　　 81. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkāmi.

　　 Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca– “esāvuso, ānanda, bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkanto”ti. “Yasmiṃ, āvuso, samaye bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkamati, ekova bhagavā tasmiṃ samaye viharitukāmo hoti; na bhagavā tasmiṃ samaye kenaci anubandhitabbo hotī”ti.

　　 Atha kho bhagavā anupubbena cārikaṃ caramāno yena pālileyyakaṃ tadavasari. Tatra sudaṃ bhagavā pālileyyake viharati bhaddasālamūle. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ– “cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā; icchāma mayaṃ, āvuso ānanda, bhagavato sammukhā dhammiṃ kathaṃ sotun”ti.

　　 Atha kho āyasmā ānando tehi bhikkhūhi saddhiṃ yena pālileyyakaṃ bhaddasālamūlaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi– “kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti? Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi– “vicayaso desito, bhikkhave, mayā dhammo; vicayaso desitā cattāro satipaṭṭhānā; vicayaso desitā cattāro sammappadhānā; vicayaso desitā cattāro iddhipādā; vicayaso desitāni pañcindriyāni; vicayaso desitāni pañca balāni; vicayaso desitā sattabojjhaṅgā; vicayaso desito ariyo aṭṭhaṅgiko maggo. Evaṃ vicayaso desito, bhikkhave, mayā dhammo. Evaṃ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṃ cetaso parivitakko udapādi– ‘kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’”ti?

　　 “Kathañca, bhikkhave, jānato kathaṃ passato anantarā āsavānaṃ khayo hoti? Idha bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. Sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

　　 “Na heva kho rūpaṃ attato samanupassati; api ca kho rūpavantaṃ attānaṃ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā… sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

　　 “Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati; api ca kho attani rūpaṃ samanupassati. Yā kho pana sā, bhikkhave samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā… sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

　　 “Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati, na attani rūpaṃ samanupassati; api ca kho rūpasmiṃ attānaṃ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayite phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato …pe… āsavānaṃ khayo hoti.

　　 “Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ, na attani rūpaṃ, na rūpasmiṃ attānaṃ samanupassati; api ca kho vedanaṃ attato samanupassati, api ca kho vedanāvantaṃ attānaṃ samanupassati, api ca kho attani vedanaṃ samanupassati, api ca kho vedanāya attānaṃ samanupassati; api ca kho saññaṃ… api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṃ attānaṃ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṃ samanupassati; api ca kho viññāṇaṃ attato samanupassati, api ca kho viññāṇavantaṃ attānaṃ, api ca kho attani viññāṇaṃ, api ca kho viññāṇasmiṃ attānaṃ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṃnidāno …pe… kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayite phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā… sāpi vedanā… sopi phasso sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

　　 “Na heva kho rūpaṃ attato samanupassati, na vedanaṃ attato samanupassati, na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati; api ca kho evaṃdiṭṭhi hoti– ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṃnidāno …pe… evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

　　 “Na heva kho rūpaṃ attato samanupassati, na vedanaṃ na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati; nāpi evaṃdiṭṭhi hoti– ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Api ca kho evaṃdiṭṭhi hoti– ‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti. Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco …pe… evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

　　 “Na heva kho rūpaṃ attato samanupassati, na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati …pe… na viññāṇasmiṃ attato samanupassati, nāpi evaṃdiṭṭhi hoti– ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti; nāpi evaṃdiṭṭhi hoti– ‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti; api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so. So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; tatojo so saṅkhāro. Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno. Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. Sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hotī”ti. Navamaṃ.