SN22:81 Parileyya
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1On one occasion the Blessed One was dwelling at Kosambi in Ghosita's Park.
Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Kosambi for alms. When he had walked for alms in Kosambi and had returned from the alms round, after his meal sn.iii.95 he set his lodging in order himself, took his bowl and robe, and without informing his personal attendants, without taking leave of the Bhikkhu Saṅgha, he set out on tour alone, without a companion. [n.128] Spk assigns this sutta to the time of the famous quarrel at Kosambi. After he had failed in three attempts to reconcile the factious parties, the Buddha decided to set out alone. For a full account, see Vin I 337–57 and Ñāṇamoli, Life of the Buddha, pp. 109–19.
2Then, not long after the Blessed One had departed, a certain bhikkhu approached the Venerable Ānanda and told him: "Friend Ānanda, the Blessed One has set his lodging in order himself, taken his bowl and robe, and without informing his personal attendants, without taking leave of the Bhikkhu Saṅgha, he has set out on tour alone, without a companion."
"Friend, whenever the Blessed One sets out like that he wishes to dwell alone. On such an occasion the Blessed One should not be followed by anyone."
3Then the Blessed One, wandering by stages, arrived at Parileyyaka. There at Parileyyaka the Blessed One dwelt at the foot of an auspicious sal tree. [n.129] Spk: The residents of Pārileyyaka built a leaf hall for the Blessed One in a protected grove near their town. An auspicious (bhadda) sal tree grew there. While living in dependence on the town, the Blessed One dwelt at the foot of the tree near the leaf hut in the grove. Spk relates here the story of the bull elephant who came to wait upon the Buddha; see Ud 41–42 and Vin I 352–53.
Then a number of bhikkhus approached the Venerable Ānanda and exchanged greetings with him. [n.130] Spk: These were not the factious bhikkhus, but five hundred other monks who had come from various quarters after the rains. When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable Ānanda: "Friend Ānanda, it has been a long time since we heard a Dhamma talk in the presence of the Blessed One. We should like to hear such a talk, friend Ānanda."
4Then the Venerable Ānanda together with those bhikkhus approached the Blessed One at Parileyyaka, at the foot of the auspicious sal tree. Having approached, they paid homage to the Blessed One and sat down to one side. The Blessed One then instructed, exhorted, inspired, and gladdened those bhikkhus with a Dhamma talk. sn.iii.96 Now on that occasion a reflection arose in the mind of a certain bhikkhu thus: "How should one know, how should one see, for the immediate destruction of the taints to occur?" [n.131] See SN22.55. Spk explains this as referring to "the fruit of arahantship immediately following the path" (maggānantaraṁ arahattaphalaṁ). However, as in the commentarial system the fruit inevitably occurs in immediate succession to the path, I think the monk is really asking how to attain arahantship swiftly and directly, without being detained at any lower stage of awakening.
The Blessed One, having known with his own mind the reflection in that bhikkhu's mind, addressed the bhikkhus thus:
"Bhikkhus, this Dhamma has been taught by me discriminately. [n.132] Vicayaso. Spk glosses with vicayena and explains: "Having delimited with knowledge that is capable of discriminating the real nature of the various phenomena." What follows are the thirty-seven aids to enlightenment (bodhipakkhiyā dhammā). The four establishments of mindfulness have been taught by me discriminately. The four right strivings … The four bases for spiritual power … The five spiritual faculties … The five powers … The seven factors of enlightenment … The Noble Eightfold Path has been taught by me discriminately. Bhikkhus, in regard to the Dhamma that has been thus taught by me discriminately, a reflection arose in the mind of a certain bhikkhu thus: ‘How should one know, how should one see, for the immediate destruction of the taints to occur?’
5"And how, bhikkhus, should one know, how should one see, for the immediate destruction of the taints to occur? Here, bhikkhus, the uninstructed worldling, who is not a seer of the noble ones and is unskilled and undisciplined in their Dhamma, who is not a seer of superior persons and is unskilled and undisciplined in their Dhamma, regards form as self. That regarding, bhikkhus, is a formation. [n.133] Spk glosses "that regarding" (sā sasamanupassanā) as a "viewformation" (diṭṭhi-saṅkhāra). I understand saṅkhāra here as meaning what is conditioned rather than the active power of generation, i.e., as the saṅkhata-saṅkhāra of the commentaries rather than as abhisaṅkhāraṇa-saṅkhāra, the act of volitional formation. The point, it seems, is that by calling the act of regarding a "formation," the Buddha underlines its conditioned origination. This in turn highlights its impermanence, recognition of which knocks away the adherence to the very notion "I am," thus culminating in arahantship. On “ignorance-contact” (avijjāsamphassa), see n. 63. That formation—what is its source, what is its origin, from what is it born and produced? When the uninstructed worldling is contacted by a feeling born of ignorance-contact, craving arises: thence that formation is born.
"Thus, bhikkhus, that formation is impermanent, conditioned, dependently arisen; that craving is impermanent, conditioned, dependently arisen; that feeling is impermanent, conditioned, dependently arisen; that contact is impermanent, conditioned, dependently arisen; that ignorance is impermanent, conditioned, dependently arisen. sn.iii.97 When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.
6"He may not regard form as self, but he regards self as possessing form. That regarding is a formation … all as above … When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.
7"He may not regard form as self or self as possessing form, but he regards form as in self. That regarding is a formation … .
8"He may not regard form as self or self as possessing form or form as in self, but he regards self as in form. That regarding is a formation … . sn.iii.98
9"He may not regard form as self … or self as in form, but he regards feeling as self … perception as self … volitional formations as self … consciousness as self … self as in consciousness. That regarding is a formation … . When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.
10"He may not regard form as self … sn.iii.99 … or self as in consciousness, but he holds such a view as this: ‘That which is the self is the world; having passed away, that I shall be—permanent, stable, eternal, not subject to change.’ [n.134] This view, which posits the identity of the self and the world (so attā so loko), seems to be derived from the Upaniṣads. Strangely, Spk passes over this view in silence, and Ps (commenting on MN I 135,37) offers only an unilluminating word gloss. For a discussion, see Wijesekera, "An Aspect of Upaniṣadic Atman and Buddhist ‘Anatta,’" Buddhist and Vedic Studies, pp. 261–63. That eternalist view is a formation … . When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs.
11"He may not regard form as self … or hold such an eternalist view, but he holds such a view as this: ‘I might not be, and it might not be for me; I will not be, and it will not be for me.’ [n.135] Here I read with Se and Ee: no c’ assaṁ no ca me siyā, na bhavissāmi na me bhavissati. Be reads the third negated verb as nabhavissaṁ. Spk: "If I were not, neither would there be my belongings; if I will not be in the future, neither will there be my belongings." For a fuller discussion, see n. 75. That annihilationist view is a formation … .
12"He may not regard form as self … or hold such an annihilationist view, but he is perplexed, doubtful, indecisive in regard to the true Dhamma. That perplexity, doubtfulness, indecisive-ness in regard to the true Dhamma is a formation. That formation—what is its source, what is its origin, from what is it born and produced? When the uninstructed worldling is contacted by a feeling born of ignorance-contact, craving arises: thence that formation is born. [n.136] Spk: Even though doubt (vicikicchā) does not exist in the cittas associated with craving, the doubt-formation arises from it because craving has not been abandoned. For doubt arises in one who has not abandoned craving.
"So that formation, bhikkhus, is impermanent, conditioned, dependently arisen; that craving is impermanent, conditioned, dependently arisen; that feeling is impermanent, conditioned, dependently arisen; that contact is impermanent, conditioned, dependently arisen; that ignorance is impermanent, conditioned, dependently arisen. When one knows and sees thus, bhikkhus, the immediate destruction of the taints occurs." [n.137] Spk: In this sutta, in twenty-three cases, insight culminating in arahantship has been explained. sn.iii.100
1Ekaṁ samayaṁ bhagavā kosambiyaṁ vihārati ghositārāme.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkāmi.
2Atha 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.
"Yasmiṁ, āvuso, samaye bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkamati, ekova bhagavā tasmiṁ samaye viharitukāmo hoti; na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī"ti.
3Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari. Tatra sudaṁ bhagavā pālileyyake vihārati bhaddasālamūle.
Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ Ānandaṁ etadavocuṁ: "cirassutā kho no, āvuso Ānanda, bhagavato sammukhā dhammī kathā; icchāma mayaṁ, āvuso Ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun"ti.
4Atha kho āyasmā ānando tehi bhikkhūhi saddhiṁ yena pālileyyakaṁ bhaddasālamūlaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: "Kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ 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. Evaṁ vicayaso desito, bhikkhave, mayā dhammo. Evaṁ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṁ cetaso parivitakko udapādi: ‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti?
5Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti? Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati. 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 aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
6Na heva kho rūpaṁ attato samanupassati; api ca kho rūpavantaṁ attānaṁ samanupassati. 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.
7Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati; api ca kho attani rūpaṁ samanupassati. 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.
8Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati, na attani rūpaṁ samanupassati; api ca kho rūpasmiṁ attānaṁ samanupassati. 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.
9Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ, na attani rūpaṁ, na rūpasmiṁ attānaṁ samanupassati; api ca kho vedanāṁ attato samanupassati, api ca kho vedanāvantaṁ attānaṁ samanupassati, api ca kho attani vedanāṁ samanupassati, api ca kho vedanāya attānaṁ samanupassati; api ca kho saññaṁ … api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṁ attānaṁ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṁ samanupassati; api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati. Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so. So pana saṅkhāro kiṁnidāno … pe … 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. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
10Na heva kho rūpaṁ attato samanupassati, na vedanāṁ attato samanupassati, na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati; api ca kho evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so. So pana saṅkhāro kiṁnidāno … pe … evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
11Na heva kho rūpaṁ attato samanupassati, na vedanāṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati; nāpi evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Api ca kho evaṁdiṭṭhi hoti: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti. Yā kho pana sā, bhikkhave, ucchedadiṭṭhi 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 … pe … evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.
12Na heva kho rūpaṁ attato samanupassati, na vedanāṁ … na saññaṁ … na saṅkhāre … na viññāṇaṁ attato samanupassati … pe … na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti; nāpi evaṁdiṭṭhi hoti: ‘no cassaṁ no ca me siyā nābhavissaṁ na me bhavissatī’ti; api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Yā kho pana sā, bhikkhave, kaṅkhītā vicikicchitā aniṭṭhaṅgatatā saddhamme 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 aniccā saṅkhatā paṭiccasamuppannā. Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā. Sopi phasso anicco saṅkhato paṭiccasamuppanno. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī"ti.
Navamaṁ.