sutta » sn » sn22 » Saṁyutta Nikāya 22.81

Pālileyyasutta

At Pārileyya

Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms.

Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkāmi.
After the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the mendicant Saṅgha, he set out to go wandering alone, with no companion.

Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:
Then, not long after the Buddha had left, one of the mendicants went to Venerable Ānanda and told him what had happened.

“esāvuso ānanda, bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkanto”ti.

“Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti;
Ānanda said, “Reverend, when the Buddha leaves like this it means he wants to stay alone.

na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti.
At this time no-one should follow him.”

Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari.
Then the Buddha, traveling stage by stage, arrived at Pārileyya,

Tatra sudaṁ bhagavā pālileyyake viharati bhaddasālamūle.
where he stayed at the root of a sacred sal tree.

Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu.
Then several mendicants went up to Venerable Ānanda and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ:
When the greetings and polite conversation were over, they sat down to one side and said to him,

“cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā;
“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.

icchāma mayaṁ, āvuso ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun”ti.
We wish to hear a Dhamma talk from the Buddha.”

Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then Venerable Ānanda together with those mendicants went to Pārileyya to see the Buddha. They bowed and sat down to one side,

Ekamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:
Now at that time one of the monks had the thought,

“kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?
“How do you know and see in order to end the defilements in the present life?”

Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:
Then the Buddha, knowing that monk’s train of thought, addressed the mendicants:

“vicayaso desito, bhikkhave, mayā dhammo;
“Mendicants, I’ve taught the Dhamma analytically.

vicayaso desitā cattāro satipaṭṭhānā;
I’ve analytically taught the four kinds of mindfulness meditation,

vicayaso desitā cattāro sammappadhānā;
the four right efforts,

vicayaso desitā cattāro iddhipādā;
the four bases of psychic power,

vicayaso desitāni pañcindriyāni;
the five faculties,

vicayaso desitāni pañca balāni;
the five powers,

vicayaso desitā sattabojjhaṅgā;
the seven awakening factors,

vicayaso desito ariyo aṭṭhaṅgiko maggo.
and the noble eightfold path.

Evaṁ vicayaso desito, bhikkhave, mayā dhammo.
That’s how I’ve taught the Dhamma analytically.

Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi:
Though I’ve taught the Dhamma analytically, still a certain mendicant present here has this thought:

‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti?
‘How do you know and see in order to end the defilements in the present life?’

Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti?
And how, mendicants, do you know and see in order to end the defilements in the present life?

Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.

rūpaṁ attato samanupassati.
They regard form as self.

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon.

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?
And what’s the source, origin, birthplace, and inception of that conditioned phenomenon?

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.

tatojo so saṅkhāro.
That conditioned phenomenon is born from that.

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.

Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.
And that craving,

Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno.
that feeling, that contact,

Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.

Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
That’s how you should know and see in order to end the defilements in the present life.

Na heva kho rūpaṁ attato samanupassati;
Perhaps they don’t regard form as self,

api ca kho rūpavantaṁ attānaṁ samanupassati.
but they still regard self as possessing form.

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon. …

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

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 evaṁ passato anantarā āsavānaṁ khayo hoti.

Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati;
Perhaps they don’t regard form as self, or self as possessing form,

api ca kho attani rūpaṁ samanupassati.
but they still regard form in self.

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon. …

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

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 evaṁ passato anantarā āsavānaṁ khayo hoti.

Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati;
Perhaps they don’t regard form as self, or self as possessing form, or form in self,

api ca kho rūpasmiṁ attānaṁ samanupassati.
but they still regard self in form.

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon. …

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

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 …pe… āsavānaṁ khayo hoti.

Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati;
Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form.

api ca kho vedanaṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanaṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati;
But they regard feeling as self …

api ca kho saññaṁ …
perception as self …

api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṁ attānaṁ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṁ samanupassati;
choices as self …

api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati.
consciousness as self …

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon.

So pana saṅkhāro kiṁnidāno …pe… kiṁpabhavo?
And what’s the source of that conditioned phenomenon?

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.

tatojo so saṅkhāro.
That conditioned phenomenon is born from that.

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.

Sāpi taṇhā …
And that craving,

sāpi vedanā …
that feeling,

sopi phasso …
that contact,

sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.

Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
That’s how you should know and see in order to end the defilements in the present life.

Na heva kho rūpaṁ attato samanupassati,
Perhaps they don’t regard form

na vedanaṁ attato samanupassati,
or feeling

na saññaṁ …
or perception

na saṅkhāre …
or choices

na viññāṇaṁ attato samanupassati;
or consciousness as self.

api ca kho evaṁdiṭṭhi hoti:
Still, they have such a view:

‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’

Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so.
But that eternalist view is just a conditioned phenomenon.

So pana saṅkhāro kiṁnidāno …pe…
And what’s the source of that conditioned phenomenon? …

evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
That’s how you should know and see in order to end the defilements in the present life.

Na heva kho rūpaṁ attato samanupassati,
Perhaps they don’t regard form

na vedanaṁ …
or feeling

na saññaṁ …
or perception

na saṅkhāre …
or choices

na viññāṇaṁ attato samanupassati;
or consciousness as self.

nāpi evaṁdiṭṭhi hoti:
Nor do they have such a view:

‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’

Api ca kho evaṁdiṭṭhi hoti:
Still, they have such a view:

‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti.
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’

Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so.
But that annihilationist view is just a conditioned phenomenon.

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?
And what’s the source of that conditioned phenomenon? …

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

tatojo so saṅkhāro.

Iti kho, bhikkhave, sopi saṅkhāro anicco …pe…

evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
That’s how you should know and see in order to end the defilements in the present life.

Na heva kho rūpaṁ attato samanupassati, na vedanaṁ …
Perhaps they don’t regard form or feeling

na saññaṁ …
or perception

na saṅkhāre …
or choices

na viññāṇaṁ attato samanupassati …pe…
or consciousness as self.

na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti:
Nor do they have such a view:

‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti;
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’

nāpi evaṁdiṭṭhi hoti:
Nor do they have such a view:

‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti;
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’

api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.
Still, they have doubts and uncertainties. They’re undecided about the true teaching.

Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.
That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon.

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?
And what’s the source of that conditioned phenomenon?

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.

tatojo so saṅkhāro.
That conditioned phenomenon is born from that.

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.

Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.
And that craving,

Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.
that feeling,

Sopi phasso anicco saṅkhato paṭiccasamuppanno.
that contact,

Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.

Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.
That’s how you should know and see in order to end the defilements in the present life.”

Navamaṁ.