<< Click to Display Table of Contents >> Navigation:  SN 22-34 The Group of Connected Discourses Beginning With the Aggregates – Khandhavaggasaṁyutta > SN 22 Connected Discourses on the Aggregates – Khandhasaṁyutta > SN 22.81 At Pārileyya – Pālileyyasutta

Linked Discourses 22.81 – Saṁyutta Nikāya 22.81

8. Itchy – 8. Khajjanīyavagga

SN 22.81 At Pārileyya – Pālileyyasutta

 

At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.

Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi.

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 bhikkhu Saṅgha, he set out to go wandering alone, with no companion.

Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkāmi.

Then, not long after the Buddha had left, one of the bhikkhū went to Venerable Ānanda and told him what had happened.

Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:

 

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

Ānanda said, “Reverend, when the Buddha leaves like this it means he wants to stay alone.

“Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti;

At this time no-one should follow him.”

na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti.

Then the Buddha, traveling stage by stage, arrived at Pārileyya,

Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari.

where he stayed at the root of a sacred sal tree.

Tatra sudaṁ bhagavā pālileyyake viharati bhaddasālamūle.

Then several bhikkhū went up to Venerable Ānanda and exchanged greetings with him.

Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu.

When the greetings and polite conversation were over, they sat down to one side and said to him,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ:

“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.

“cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā;

We wish to hear a Dhamma talk from the Buddha.”

icchāma mayaṁ, āvuso ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun”ti.

Then Venerable Ānanda together with those bhikkhū went to Pārileyya to see the Buddha. They bowed and sat down to one side,

Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.

Ekamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Now at that time one of the monks had the thought,

Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:

“How do you know and see in order to end the defilements in the present life?”

“kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?

Then the Buddha, knowing what that monk was thinking, addressed the bhikkhū:

Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:

“Bhikkhū, I’ve taught the Dhamma analytically.

“vicayaso desito, bhikkhave, mayā dhammo;

I’ve analytically taught the four kinds of mindfulness meditation,

vicayaso desitā cattāro satipaṭṭhānā;

the four right efforts,

vicayaso desitā cattāro sammappadhānā;

the four bases of psychic power,

vicayaso desitā cattāro iddhipādā;

the five faculties,

vicayaso desitāni pañcindriyāni;

the five powers,

vicayaso desitāni pañca balāni;

the seven awakening factors,

vicayaso desitā sattabojjhaṅgā;

and the noble eightfold path.

vicayaso desito ariyo aṭṭhaṅgiko maggo.

That’s how I’ve taught the Dhamma analytically.

Evaṁ vicayaso desito, bhikkhave, mayā dhammo.

Though I’ve taught the Dhamma analytically, still a certain bhikkhu present here has this thought:

Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi:

‘How do you know and see in order to end the defilements in the present life?’

‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti?

And how, bhikkhū, do you know and see in order to end the defilements in the present life?

Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti?

Take an uneducated 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 good persons, and are neither skilled nor trained in the teaching of the good persons.

Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

They regard form as self.

rūpaṁ attato samanupassati.

But that regarding is just a conditioned phenomenon.

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

And what’s the source, origin, birthplace, and inception of that conditioned phenomenon?

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises.

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

That conditioned phenomenon is born from that.

tatojo so saṅkhāro.

So that conditioned phenomenon is anicca, conditioned, and dependently originated.

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

And that craving,

Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.

that feeling, that contact,

Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno.

and that ignorance are also anicca, conditioned, and dependently originated.

Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

That’s how you should know and see in order to end the defilements in the present life.

Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

Perhaps they don’t regard form as self,

Na heva kho rūpaṁ attato samanupassati;

but they still regard self as possessing form.

api ca kho rūpavantaṁ attānaṁ samanupassati.

But that regarding is just a conditioned phenomenon. …

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

 

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.

Perhaps they don’t regard form as self, or self as possessing form,

Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati;

but they still regard form in self.

api ca kho attani rūpaṁ samanupassati.

But that regarding is just a conditioned phenomenon. …

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

 

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.

Perhaps they don’t regard form as self, or self as possessing form, or form in self,

Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati;

but they still regard self in form.

api ca kho rūpasmiṁ attānaṁ samanupassati.

But that regarding is just a conditioned phenomenon. …

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

 

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.

Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form.

Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati;

But they regard feeling as self …

api ca kho vedanaṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanaṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati;

perception as self …

api ca kho saññaṁ …

saṅkhāra 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;

consciousness as self …

api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati.

But that regarding is just a conditioned phenomenon.

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

And what’s the source of that conditioned phenomenon?

So pana saṅkhāro kiṁnidāno …pe… kiṁpabhavo?

When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises.

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

That conditioned phenomenon is born from that.

tatojo so saṅkhāro.

So that conditioned phenomenon is anicca, conditioned, and dependently originated.

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

And that craving,

Sāpi taṇhā …

that feeling,

sāpi vedanā …

that contact,

sopi phasso …

and that ignorance are also anicca, conditioned, and dependently originated.

sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

That’s how you should know and see in order to end the defilements in the present life.

Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

Perhaps they don’t regard form

Na heva kho rūpaṁ attato samanupassati,

or feeling

na vedanaṁ attato samanupassati,

or perception

na saññaṁ …

or saṅkhāra

na saṅkhāre …

or consciousness as self.

na viññāṇaṁ attato samanupassati;

Still, they have such a view:

api ca kho evaṁdiṭṭhi hoti:

‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’

‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.

But that eternalist view is just a conditioned phenomenon.

Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so.

And what’s the source of that conditioned phenomenon? …

So pana saṅkhāro kiṁnidāno …pe…

That’s how you should know and see in order to end the defilements in the present life.

evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

Perhaps they don’t regard form

Na heva kho rūpaṁ attato samanupassati,

or feeling

na vedanaṁ …

or perception

na saññaṁ …

or saṅkhāra

na saṅkhāre …

or consciousness as self.

na viññāṇaṁ attato samanupassati;

Nor do they have such a view:

nāpi evaṁdiṭṭhi hoti:

‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’

‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.

Still, they have such a view:

Api ca kho evaṁdiṭṭhi hoti:

‘I might not be, and it might not be mine. I will not be, and it will not be mine.’

‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti.

But that annihilationist view is just a conditioned phenomenon.

Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so.

And what’s the source of that 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 …pe…

That’s how you should know and see in order to end the defilements in the present life.

evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

Perhaps they don’t regard form or feeling

Na heva kho rūpaṁ attato samanupassati, na vedanaṁ …

or perception

na saññaṁ …

or saṅkhāra

na saṅkhāre …

or consciousness as self.

na viññāṇaṁ attato samanupassati …pe…

Nor do they have such a view:

na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti:

‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’

‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti;

Nor do they have such a view:

nāpi evaṁdiṭṭhi hoti:

‘I might not be, and it might not be mine. I will not be, and it will not be mine.’

‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti;

Still, they have doubts and uncertainties. They’re undecided about the true teaching.

api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.

That doubt and uncertainty, the indecision about the true teaching, is just a conditioned phenomenon.

Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.

And what’s the source of that conditioned phenomenon?

So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises.

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

That conditioned phenomenon is born from that.

tatojo so saṅkhāro.

So that conditioned phenomenon is anicca, conditioned, and dependently originated.

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

And that craving,

Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.

that feeling,

Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.

that contact,

Sopi phasso anicco saṅkhato paṭiccasamuppanno.

and that ignorance are also anicca, conditioned, and dependently originated.

Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

That’s how you should know and see in order to end the defilements in the present life.”

Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.