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SN 22.81PTS SN 3.945 min read

At Pārileyyaka

Pālileyyasutta

Leaving behind the quarreling monks at Kosambī, the Buddha went to stay in the empty forest at Pārileyyaka. Ānanda brings some mendicants to receive a teaching, and one of them wonders how to see so as to end defilements in this very life. The Buddha teaches the 37 practices that lead to awakening, and then goes on to show that various ways of regarding the aggregates are conditioned phenomena.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Saṁyutta Nikāya 22.81Linked Discourses 22.81
  • 0.28. Khajjanīyavagga8. Bitable

0.3PālileyyasuttaAt Pārileyyaka

1.1PTS 3.95Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

1.2Atha 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.1.3Kosambiyaṁ 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 supporters or taking leave of the mendicant Saṅgha, he set out to go wandering alone, with no companion.1

2.1Atha 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.2.2“esāvuso ānanda, bhagavā sāmaṁ senāsanaṁ saṁsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ eko adutiyo cārikaṁ pakkanto”ti.2.3“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.2.4na bhagavā tasmiṁ samaye kenaci anubandhitabbo hotī”ti.At this time no one should follow him.”

3.1Atha kho bhagavā anupubbena cārikaṁ caramāno yena pālileyyakaṁ tadavasari.Then the Buddha, traveling stage by stage, arrived at Pārileyyaka,3.2Tatra sudaṁ bhagavā pālileyyake viharati bhaddasālamūle.where he stayed at the root of a sacred sal tree.23.3Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu.Then several mendicants went up to Venerable Ānanda and exchanged greetings with him.

3.4Sammodanīyaṁ 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,3.5“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.3.6icchāma mayaṁ, āvuso ānanda, bhagavato sammukhā dhammiṁ kathaṁ sotun”ti.We wish to hear a Dhamma talk from the Buddha.”

4.1PTS 3.96Atha 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 Pārileyyaka to see the Buddha. They bowed and sat down to one side,4.2Ekamantaṁ 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.

4.3Tena kho pana samayena aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi:Now at that time one of the monks had the thought,4.4“kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī”ti?“How do you know and see in order to end the defilements without delay?”3

4.5Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:Then the Buddha, knowing that monk’s train of thought, addressed the mendicants:

4.6“vicayaso desito, bhikkhave, mayā dhammo;“Mendicants, I’ve taught the Dhamma analytically.4.7vicayaso desitā cattāro satipaṭṭhānā;I’ve analytically taught the four kinds of mindfulness meditation,4.8vicayaso desitā cattāro sammappadhānā;the four right efforts,4.9vicayaso desitā cattāro iddhipādā;the four bases of psychic power,4.10vicayaso desitāni pañcindriyāni;the five faculties,4.11vicayaso desitāni pañca balāni;the five powers,4.12vicayaso desitā sattabojjhaṅgā;the seven awakening factors,4.13vicayaso desito ariyo aṭṭhaṅgiko maggo.and the noble eightfold path.4.14Evaṁ vicayaso desito, bhikkhave, mayā dhammo.That’s how I’ve taught the Dhamma analytically.4.15Evaṁ 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:4.16‘kathaṁ nu kho jānato kathaṁ passato anantarā āsavānaṁ khayo hotī’ti?‘How do you know and see in order to end the defilements without delay?’

5.1PTS 3.97Kathañca, bhikkhave, jānato kathaṁ passato anantarā āsavānaṁ khayo hoti?And how, mendicants, do you know and see in order to end the defilements without delay?5.2Idha bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinītoTake 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.

5.3rūpaṁ attato samanupassati.They regard form as self.5.4Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.But that regarding is just a conditioned phenomenon.5.5So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?And what’s the source, origin, birthplace, and inception of that conditioned phenomenon?5.6Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.5.7tatojo so saṅkhāro.That conditioned phenomenon is born from that.5.8Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.So that conditioned phenomenon is impermanent, conditioned, and dependently originated.5.9Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.And that craving,5.10Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno.that feeling, that contact,5.11Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.and that ignorance are also impermanent, conditioned, and dependently originated.5.12Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.That’s how you should know and see in order to end the defilements without delay.

6.1Na heva kho rūpaṁ attato samanupassati;Perhaps they don’t regard form as self,6.2api ca kho rūpavantaṁ attānaṁ samanupassati.but they still regard self as possessing form.6.3Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.But that regarding is just a conditioned phenomenon. …6.4So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?6.5Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;6.6tatojo so saṅkhāro.6.7Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.6.8Sāpi taṇhā …6.9sāpi vedanā …6.10sopi phasso …6.11sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.6.12Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

7.1Na heva kho rūpaṁ attato samanupassati, na rūpavantaṁ attānaṁ samanupassati;Perhaps they don’t regard form as self, or self as possessing form,7.2api ca kho attani rūpaṁ samanupassati.but they still regard form in self.7.3Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.But that regarding is just a conditioned phenomenon. …7.4So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?7.5Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;7.6tatojo so saṅkhāro.7.7Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.7.8Sāpi taṇhā …7.9sāpi vedanā …7.10sopi phasso …7.11sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.7.12Evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.

8.1PTS 3.98Na 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,8.2api ca kho rūpasmiṁ attānaṁ samanupassati.but they still regard self in form.8.3Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.But that regarding is just a conditioned phenomenon. …8.4So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?8.5Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;8.6tatojo so saṅkhāro.8.7Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.8.8Sāpi taṇhā …8.9sāpi vedanā …8.10sopi phasso …8.11sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.8.12Evampi kho, bhikkhave, jānato …pe… āsavānaṁ khayo hoti.

9.1Na 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.9.2api 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 …9.3api ca kho saññaṁ …perception as self …9.4api 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 …9.5api ca kho viññāṇaṁ attato samanupassati, api ca kho viññāṇavantaṁ attānaṁ, api ca kho attani viññāṇaṁ, api ca kho viññāṇasmiṁ attānaṁ samanupassati.consciousness as self …9.6Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.But that regarding is just a conditioned phenomenon.9.7So pana saṅkhāro kiṁnidāno …pe… kiṁpabhavo?And what’s the source of that conditioned phenomenon?9.8Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.9.9tatojo so saṅkhāro.That conditioned phenomenon is born from that.9.10Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.So that conditioned phenomenon is impermanent, conditioned, and dependently originated.9.11Sāpi taṇhā …And that craving,9.12sāpi vedanā …that feeling,9.13sopi phasso …that contact,9.14sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.and that ignorance are also impermanent, conditioned, and dependently originated.9.15Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.That’s how you should know and see in order to end the defilements without delay.

10.1Na heva kho rūpaṁ attato samanupassati,Perhaps they don’t regard form10.2na vedanaṁ attato samanupassati,or feeling10.3na saññaṁ …or perception10.4na saṅkhāre …or choices10.5na viññāṇaṁ attato samanupassati;or consciousness as self.10.6api ca kho evaṁdiṭṭhi hoti:Still, they have such a view:10.7‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’410.8Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so.But that eternalist view is just a conditioned phenomenon.10.9So pana saṅkhāro kiṁnidāno …pe…And what’s the source of that conditioned phenomenon? …10.10evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.That’s how you should know and see in order to end the defilements without delay.

11.1PTS 3.99Na heva kho rūpaṁ attato samanupassati,Perhaps they don’t regard form11.2na vedanaṁ …or feeling11.3na saññaṁ …or perception11.4na saṅkhāre …or choices11.5na viññāṇaṁ attato samanupassati;or consciousness as self.11.6nāpi evaṁdiṭṭhi hoti:Nor do they have such a view:11.7‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’11.8Api ca kho evaṁdiṭṭhi hoti:Still, they have such a view:11.9‘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.’11.10Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so.But that annihilationist view is just a conditioned phenomenon.11.11So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?And what’s the source of that conditioned phenomenon? …11.12Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;11.13tatojo so saṅkhāro.11.14Iti kho, bhikkhave, sopi saṅkhāro anicco …pe…11.15evampi kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hoti.That’s how you should know and see in order to end the defilements without delay.

12.1Na heva kho rūpaṁ attato samanupassati, na vedanaṁ …Perhaps they don’t regard form or feeling12.2na saññaṁ …or perception12.3na saṅkhāre …or choices12.4na viññāṇaṁ attato samanupassati …pe…or consciousness as self.12.5na viññāṇasmiṁ attato samanupassati, nāpi evaṁdiṭṭhi hoti:Nor do they have such a view:12.6‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti;‘The self and the cosmos are one and the same. After death I will be that, permanent, everlasting, eternal, and imperishable.’12.7nāpi evaṁdiṭṭhi hoti:Nor do they have such a view:12.8‘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.’12.9api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.Still, they have doubts and uncertainties. They’re undecided about the true teaching.12.10Yā 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.12.11So pana saṅkhāro kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?And what’s the source of that conditioned phenomenon?12.12Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.12.13tatojo so saṅkhāro.That conditioned phenomenon is born from that.12.14Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.So that conditioned phenomenon is impermanent, conditioned, and dependently originated.12.15Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.And that craving,12.16Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.that feeling,12.17Sopi phasso anicco saṅkhato paṭiccasamuppanno.that contact,12.18Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.and that ignorance are also impermanent, conditioned, and dependently originated.12.19Evaṁ kho, bhikkhave, jānato evaṁ passato anantarā āsavānaṁ khayo hotī”ti.That’s how you should know and see in order to end the defilements without delay.”

12.20Navamaṁ.

Translator’s notes

  1. This story is expanded at Ud 4.5, where the Buddha reflects on how crowded he is with people all around. But the full story is told in the Vinaya at Kd 10. The local Saṅgha at Kosambī had fallen into dispute over a trivial matter. They would not settle it even at the Buddha’s urging, so he left.

    ↩ sn22.81:1.3

  2. Linguistically, pārileyyaka means “the place of the son of Parila”. However, the commentary tells at length of how an elephant living in this “protected forest grove” (Ud 4.5:2.4) attended on the Buddha with his friend, the monkey Madhuda, bringing the Buddha food and caring for his every need. The elephant was named Pārileyya (Ja 488:24.1), and the forest Pārileyyaka after him.

    ↩ sn22.81:3.2

  3. Anantara is a synonym for akālika, sandiṭṭhika, and diṭṭheva dhamme, all of which mean “in the present life, without delay or interim”.

    ↩ sn22.81:4.4

  4. The repeated demonstrative pronouns in the Pali so loko so attā (literally, “This is the cosmos, this is the self”) affirm an emphatic and absolute identity: “The cosmos and the self are one and the same”. As the central thesis of the Upaniṣads, it has a lexical parallel at Bṛhadāraṇyaka Upaniṣad 4.4.22, which argues for the renunciate life: “What can descendants do for those for whom the self and the cosmos are one and the same?” (ayamātmāyaṁ loka). Similarly, BU 1.2.7 says of the sacrificial fire as the sun, “these worlds are its self” (tasyeme lokā ātmānaḥ), and BU 1.4.15 says one should “worship the cosmos as the self” (ātmānam eva lokam upāsīta). See also the last words of a father to his son at 1.5.17: “You are divinity, you are the sacrifice, you are the cosmos” (tvaṁ brahma tvaṁ yajñas tvaṁ loka).

    ↩ sn22.81:10.7