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- Samyutta Nikaya XXII.81
- Palileyyaka Sutta
- At Palileyyaka
- For free distribution only, as a gift of Dhamma
I have heard that on one occasion the Blessed One was staying near Kosambi,
at Ghosita's monastery. Then in the early morning, having put on his
robes and carrying his bowl and outer robe, he went into Kosambi for alms. Having gone for
alms in Kosambi, after the meal, returning from his alms round, he set his own lodging in
order and -- without calling his attendant or informing the community of monks -- set out
wandering, alone & without a companion.
Then, not long after the Blessed One had left, a certain monk went to Ven.
Ananda and on arrival said to him, "Just now, my friend Ananda, the Blessed One
set his own lodging in order and -- without calling his attendant or informing the
community of monks -- set out wandering, alone & without a companion."
"Whenever the Blessed One sets his own lodging in order and -- without calling his
attendant or informing the community of monks -- sets out wandering, alone & without a
companion, he wants to live alone. He is not to be followed by anyone at such times."
Then, after wandering by stages, the Blessed One came to Palileyyaka.
There he stayed at the root of the Auspicious Sal Tree.
Then a large number of monks went to Ven. Ananda and on arrival exchanged courteous
greetings. After an exchange of friendly courtesies & greetings they sat to one side.
As they were sitting there, they said to Ven. Ananda, "It has been a long time since
we heard a Dhamma talk in the Blessed One's presence. We want to hear a Dhamma talk in the
Blessed One's presence."
Then Ven. Ananda went with those monks to where the Blessed One was staying in
Palileyyaka, at the root of the Auspicious Sal Tree, and on arrival, after bowing down to
him, sat down to one side. As they were sitting there, the Blessed One instructed, urged,
roused, & encouraged them with a talk on Dhamma.
Now, on that occasion this train of thought appeared in the awareness of one of the
monks: "Now I wonder -- knowing in what way, seeing in what way, does one without
delay put an end to the effluents?"
The Blessed One, perceiving with his awareness the train of thought in the monk's
awareness, said to the monks, "I have analyzed & taught you the Dhamma, monks. I
have analyzed & taught you the four frames of reference, the four right exertions, the
four bases of power, the five faculties, the five strengths, the seven factors of
awakening, & the noble eightfold path. And yet, even though I have analyzed &
taught you the Dhamma, still there appears this train of thought in the awareness of one
of the monks: 'Now I wonder -- knowing in what way, seeing in what way, does one without
delay put an end to the effluents?'
"Well then -- knowing in what way, seeing in what way, does one without
delay put an end to the effluents? There is the case where an uninstructed,
run-of-the-mill person -- who has no regard for noble ones, is not well-versed or
disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or
disciplined in their Dhamma -- assumes form to be the self. That assumption is a
fabrication. Now what is the cause, what is the origination, what is the birth, what is
the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person,
touched by that which is felt born of contact with ignorance, craving arises. That
fabrication is born of that. And that fabrication is inconstant, fabricated, dependently
co-arisen. That craving...That feeling...That contact...That ignorance is inconstant,
fabricated, dependently co-arisen. It is by knowing & seeing in this way that one
without delay puts an end to the effluents.
"Or he doesn't assume form to be the self, but he assumes the self as possessing
form...form as in the self...self as in form...or feeling to be the self...the self as
possessing feeling...feeling as in the self...self as in feeling...or perception to be the
self...the self as possessing perception...perception as in the self...self as in
perception...or fabrications to be the self...the self as possessing
fabrications...fabrications as in the self...self as in fabrications...or consciousness to
be the self...the self as possessing consciousness...consciousness as in the self...self
as in consciousness.
"Now that assumption is a fabrication. What is the cause, what is the origination,
what is the birth, what is the coming-into-existence of that fabrication? To an
uninstructed, run-of-the-mill person, touched by the feeling born of contact with
ignorance, craving arises. That fabrication is born of that. And that fabrication is
inconstant, fabricated, dependently co-arisen. That craving...That feeling...That
contact...That ignorance is inconstant, fabricated, dependently co-arisen. It is by
knowing & seeing in this way that one without delay puts an end to the effluents.
"Or he doesn't assume form to be the self...but he may have a view such as this:
'This self is the same as the cosmos. This I will be after death, constant, lasting,
eternal, not subject to change.' This eternalist view is a fabrication...Or...he may have
a view such as this: 'I would not be, neither would there be what is mine. I will not be,
neither will there be what is mine.' This annihilationist view is a fabrication...Or...he
may be doubtful & uncertain, having come to no conclusion with regard to the true
Dhamma. That doubt, uncertainty, & coming-to-no-conclusion is a fabrication.
"What is the cause, what is the origination, what is the birth, what is the
coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person,
touched by what is felt born of contact with ignorance, craving arises. That fabrication
is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen.
That craving...That feeling...That contact...That ignorance is inconstant, fabricated,
dependently co-arisen. It is by knowing & seeing in this way that one without delay
puts an end to the effluents."