{"id":"sn22.81","title":"At Pārileyyaka","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"sn22.81","title":"At Pārileyyaka","units":[{"id":"sn22.81:0","sourceIds":["sn22.81:0.1","sn22.81:0.2","sn22.81:0.3"],"kind":"text","text":{"pi":"Saṁyutta Nikāya 22.81\n8. Khajjanīyavagga\nPālileyyasutta","en":"Linked Discourses 22.81\n8. Bitable\nAt Pārileyyaka"}},{"id":"sn22.81:1","sourceIds":["sn22.81:1.1","sn22.81:1.2","sn22.81:1.3"],"kind":"text","text":{"pi":"Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.\nAtha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi.\nKosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkāmi.","en":"At one time the Buddha was staying near Kosambī in Ghosita’s monastery.\nThen the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms.\nAfter the meal, on his return from almsround, he set his lodgings in order himself. Taking his bowl and robe, without informing his supporters or taking leave of the mendicant Saṅgha, he set out to go wandering alone, with no companion."}},{"id":"sn22.81:2","sourceIds":["sn22.81:2.1","sn22.81:2.2","sn22.81:2.3","sn22.81:2.4"],"kind":"text","text":{"pi":"Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:\n“esāvuso ānanda, bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkanto”ti.\n“Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti;\nna bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti.","en":"Then, not long after the Buddha had left, one of the mendicants went to Venerable Ānanda and told him what had happened.\nĀnanda said, “Reverend, when the Buddha leaves like this it means he wants to stay alone.\nAt this time no one should follow him.”"}},{"id":"sn22.81:3","sourceIds":["sn22.81:3.1","sn22.81:3.2","sn22.81:3.3","sn22.81:3.4","sn22.81:3.5","sn22.81:3.6"],"kind":"text","text":{"pi":"Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari.\nTatra sudaṁ bhagavā pālileyyake viharati bhaddasālamūle.\nAtha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu.\nSammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ:\n“cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā;\nicchāma mayaṁ, āvuso ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun”ti.","en":"Then the Buddha, traveling stage by stage, arrived at Pārileyyaka,\nwhere he stayed at the root of a sacred sal tree.\nThen several mendicants went up to Venerable Ānanda and exchanged greetings with him.\nWhen the greetings and polite conversation were over, they sat down to one side and said to him,\n“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.\nWe wish to hear a Dhamma talk from the Buddha.”"}},{"id":"sn22.81:4","sourceIds":["sn22.81:4.1","sn22.81:4.2","sn22.81:4.3","sn22.81:4.4","sn22.81:4.5","sn22.81:4.6","sn22.81:4.7","sn22.81:4.8","sn22.81:4.9","sn22.81:4.10","sn22.81:4.11","sn22.81:4.12","sn22.81:4.13","sn22.81:4.14","sn22.81:4.15","sn22.81:4.16"],"kind":"text","text":{"pi":"Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.\nEkamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.\nTena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:\n“kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?\nAtha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:\n“vicayaso desito, bhikkhave, mayā dhammo;\nvicayaso desitā cattāro satipaṭṭhānā;\nvicayaso desitā cattāro sammappadhānā;\nvicayaso desitā cattāro iddhipādā;\nvicayaso desitāni pañcindriyāni;\nvicayaso desitāni pañca balāni;\nvicayaso desitā sattabojjhaṅgā;\nvicayaso desito ariyo aṭṭhaṅgiko maggo.\nEvaṁ vicayaso desito, bhikkhave, mayā dhammo.\nEvaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi:\n‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti?","en":"Then Venerable Ānanda together with those mendicants went to Pārileyyaka to see the Buddha. They bowed and sat down to one side,\nand the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.\nNow at that time one of the monks had the thought,\n“How do you know and see in order to end the defilements without delay?”\nThen the Buddha, knowing that monk’s train of thought, addressed the mendicants:\n“Mendicants, I’ve taught the Dhamma analytically.\nI’ve analytically taught the four kinds of mindfulness meditation,\nthe four right efforts,\nthe four bases of psychic power,\nthe five faculties,\nthe five powers,\nthe seven awakening factors,\nand the noble eightfold path.\nThat’s how I’ve taught the Dhamma analytically.\nThough I’ve taught the Dhamma analytically, still a certain mendicant present here has this thought:\n‘How do you know and see in order to end the defilements without delay?’"}},{"id":"sn22.81:5","sourceIds":["sn22.81:5.1","sn22.81:5.2","sn22.81:5.3","sn22.81:5.4","sn22.81:5.5","sn22.81:5.6","sn22.81:5.7","sn22.81:5.8","sn22.81:5.9","sn22.81:5.10","sn22.81:5.11","sn22.81:5.12"],"kind":"text","text":{"pi":"Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti?\nIdha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto\nrūpaṁ attato samanupassati.\nYā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.\nSo pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?\nAvijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;\ntatojo so saṅkhāro.\nIti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.\nSāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.\nSāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno.\nSāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.\nEvampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.","en":"And how, mendicants, do you know and see in order to end the defilements without delay?\nTake 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.\nThey regard form as self.\nBut that regarding is just a conditioned phenomenon.\nAnd what’s the source, origin, birthplace, and inception of that conditioned phenomenon?\nWhen an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.\nThat conditioned phenomenon is born from that.\nSo that conditioned phenomenon is impermanent, conditioned, and dependently originated.\nAnd that craving,\nthat feeling, that contact,\nand that ignorance are also impermanent, conditioned, and dependently originated.\nThat’s how you should know and see in order to end the defilements without delay."}},{"id":"sn22.81:6","sourceIds":["sn22.81:6.1","sn22.81:6.2","sn22.81:6.3","sn22.81:6.4","sn22.81:6.5","sn22.81:6.6","sn22.81:6.7","sn22.81:6.8","sn22.81:6.9","sn22.81:6.10","sn22.81:6.11","sn22.81:6.12"],"kind":"text","text":{"pi":"Na heva kho rūpaṁ attato samanupassati;\napi ca kho rūpavantaṁ attānaṁ samanupassati.\nYā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.\nSo pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?\nAvijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;\ntatojo so saṅkhāro.\nIti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.\nSāpi taṇhā …\nsāpi vedanā …\nsopi phasso …\nsāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.\nEvampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.","en":"Perhaps they don’t regard form as self,\nbut they still regard self as possessing form.\nBut that regarding is just a conditioned phenomenon. …"}},{"id":"sn22.81:7","sourceIds":["sn22.81:7.1","sn22.81:7.2","sn22.81:7.3","sn22.81:7.4","sn22.81:7.5","sn22.81:7.6","sn22.81:7.7","sn22.81:7.8","sn22.81:7.9","sn22.81:7.10","sn22.81:7.11","sn22.81:7.12"],"kind":"text","text":{"pi":"Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati;\napi ca kho attani rūpaṁ samanupassati.\nYā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.\nSo pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?\nAvijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;\ntatojo so saṅkhāro.\nIti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.\nSāpi taṇhā …\nsāpi vedanā …\nsopi phasso …\nsāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.\nEvampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.","en":"Perhaps they don’t regard form as self, or self as possessing form,\nbut they still regard form in self.\nBut that regarding is just a conditioned phenomenon. …"}},{"id":"sn22.81:8","sourceIds":["sn22.81:8.1","sn22.81:8.2","sn22.81:8.3","sn22.81:8.4","sn22.81:8.5","sn22.81:8.6","sn22.81:8.7","sn22.81:8.8","sn22.81:8.9","sn22.81:8.10","sn22.81:8.11","sn22.81:8.12"],"kind":"text","text":{"pi":"Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati;\napi ca kho rūpasmiṁ attānaṁ samanupassati.\nYā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.\nSo pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?\nAvijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;\ntatojo so saṅkhāro.\nIti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.\nSāpi taṇhā …\nsāpi vedanā …\nsopi phasso …\nsāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.\nEvampi kho, bhikkhave, jānato …pe… āsavānaṁ khayo hoti.","en":"Perhaps they don’t regard form as self, or self as possessing form, or form in self,\nbut they still regard self in form.\nBut that regarding is just a conditioned phenomenon. …"}},{"id":"sn22.81:9","sourceIds":["sn22.81:9.1","sn22.81:9.2","sn22.81:9.3","sn22.81:9.4","sn22.81:9.5","sn22.81:9.6","sn22.81:9.7","sn22.81:9.8","sn22.81:9.9","sn22.81:9.10","sn22.81:9.11","sn22.81:9.12","sn22.81:9.13","sn22.81:9.14","sn22.81:9.15"],"kind":"text","text":{"pi":"Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati;\napi ca kho vedanaṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanaṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati;\napi ca kho saññaṁ …\napi ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṁ attānaṁ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṁ samanupassati;\napi ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati.\nYā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.\nSo pana saṅkhāro kiṁnidāno …pe… kiṁpabhavo?\nAvijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;\ntatojo so saṅkhāro.\nIti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.\nSāpi taṇhā …\nsāpi vedanā …\nsopi phasso …\nsāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.\nEvaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.","en":"Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form.\nBut they regard feeling as self …\nperception as self …\nchoices as self …\nconsciousness as self …\nBut that regarding is just a conditioned phenomenon.\nAnd what’s the source of that conditioned phenomenon?\nWhen an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.\nThat conditioned phenomenon is born from that.\nSo that conditioned phenomenon is impermanent, conditioned, and dependently originated.\nAnd that craving,\nthat feeling,\nthat contact,\nand that ignorance are also impermanent, conditioned, and dependently originated.\nThat’s how you should know and see in order to end the defilements without delay."}},{"id":"sn22.81:10","sourceIds":["sn22.81:10.1","sn22.81:10.2","sn22.81:10.3","sn22.81:10.4","sn22.81:10.5","sn22.81:10.6","sn22.81:10.7","sn22.81:10.8","sn22.81:10.9","sn22.81:10.10"],"kind":"text","text":{"pi":"Na heva kho rūpaṁ attato samanupassati,\nna vedanaṁ attato samanupassati,\nna saññaṁ …\nna saṅkhāre …\nna viññāṇaṁ attato samanupassati;\napi ca kho evaṁdiṭṭhi hoti:\n‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.\nYā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so.\nSo pana saṅkhāro kiṁnidāno …pe…\nevampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.","en":"Perhaps they don’t regard form\nor feeling\nor perception\nor choices\nor consciousness as self.\nStill, they have such a view:\n‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’\nBut that eternalist view is just a conditioned phenomenon.\nAnd what’s the source of that conditioned phenomenon? …\nThat’s how you should know and see in order to end the defilements without delay."}},{"id":"sn22.81:11","sourceIds":["sn22.81:11.1","sn22.81:11.2","sn22.81:11.3","sn22.81:11.4","sn22.81:11.5","sn22.81:11.6","sn22.81:11.7","sn22.81:11.8","sn22.81:11.9","sn22.81:11.10","sn22.81:11.11","sn22.81:11.12","sn22.81:11.13","sn22.81:11.14","sn22.81:11.15"],"kind":"text","text":{"pi":"Na heva kho rūpaṁ attato samanupassati,\nna vedanaṁ …\nna saññaṁ …\nna saṅkhāre …\nna viññāṇaṁ attato samanupassati;\nnāpi evaṁdiṭṭhi hoti:\n‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.\nApi ca kho evaṁdiṭṭhi hoti:\n‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti.\nYā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so.\nSo pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?\nAvijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;\ntatojo so saṅkhāro.\nIti kho, bhikkhave, sopi saṅkhāro anicco …pe…\nevampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.","en":"Perhaps they don’t regard form\nor feeling\nor perception\nor choices\nor consciousness as self.\nNor do they have such a view:\n‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’\nStill, they have such a view:\n‘I might not be, and it might not be mine. I will not be, and it will not be mine.’\nBut that annihilationist view is just a conditioned phenomenon.\nAnd what’s the source of that conditioned phenomenon? …\nThat’s how you should know and see in order to end the defilements without delay."}},{"id":"sn22.81:12","sourceIds":["sn22.81:12.1","sn22.81:12.2","sn22.81:12.3","sn22.81:12.4","sn22.81:12.5","sn22.81:12.6","sn22.81:12.7","sn22.81:12.8","sn22.81:12.9","sn22.81:12.10","sn22.81:12.11","sn22.81:12.12","sn22.81:12.13","sn22.81:12.14","sn22.81:12.15","sn22.81:12.16","sn22.81:12.17","sn22.81:12.18","sn22.81:12.19","sn22.81:12.20"],"kind":"text","text":{"pi":"Na heva kho rūpaṁ attato samanupassati, na vedanaṁ …\nna saññaṁ …\nna saṅkhāre …\nna viññāṇaṁ attato samanupassati …pe…\nna viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti:\n‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti;\nnāpi evaṁdiṭṭhi hoti:\n‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti;\napi ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.\nYā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.\nSo pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?\nAvijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;\ntatojo so saṅkhāro.\nIti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.\nSāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.\nSāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.\nSopi phasso anicco saṅkhato paṭiccasamuppanno.\nSāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.\nEvaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.\nNavamaṁ.","en":"Perhaps they don’t regard form or feeling\nor perception\nor choices\nor consciousness as self.\nNor do they have such a view:\n‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’\nNor do they have such a view:\n‘I might not be, and it might not be mine. I will not be, and it will not be mine.’\nStill, they have doubts and uncertainties. They’re undecided about the true teaching.\nThat doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon.\nAnd what’s the source of that conditioned phenomenon?\nWhen an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.\nThat conditioned phenomenon is born from that.\nSo that conditioned phenomenon is impermanent, conditioned, and dependently originated.\nAnd that craving,\nthat feeling,\nthat contact,\nand that ignorance are also impermanent, conditioned, and dependently originated.\nThat’s how you should know and see in order to end the defilements without delay.”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/sn22.81/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}