Saṃyutta Nikāya
3. Khandha Vagga
22. Khandha Saṃyutta
8. Khajjaniya Vagga
Sutta 81
Pārileyyaka Suttaṃ
The Discourse at Pārileyyaka
Translated from the Pāḷi
by
Michael M. Olds
[1][pts][than][bodh] I Hear Tell:
Once Upon a Time, The Lucky Man, Kosambīya
Ghosita Grove.
There then, The Lucky Man,
having aforetime taken up
his bowl and robes
entered Kosambī on his beggar's rounds.
Having gone on his beggars rounds
in Kosambī and
having earlier returned and
eaten his meal,
he put away his bed-seat and
without informing the order,
alone,
without his attendant,
took up his bowl and robes and
departed a-wandering.
There then
not long after the departure of
The Lucky Man
a certain beggar
approached Old Man Ānanda.
Having approached Old Man Ānanda,
he said:
"Looky here friend Ānanda!
The Lucky Man
has put away his bed-seat and
without informing the order,
alone,
without his attendant,
took up his bowl and robes and
departed a-wandering!"
"Whatever time, friend,
The Lucky Man
puts away his bed-seat and
without informing the order,
alone,
without his attendant,
takes up his bowl and robes and
departs a-wandering
at such time
The Lucky Man
wishes to be alone.
At such a time
nobody is to follow him."
Then The Lucky Man
wandering around by stages
approached Pārileyyaka and
there stopped.
There at Pārileyyaka
The Lucky Man dwelt happily
at the root of a Lucky Sal Willow.
Then a large number of beggars
approached Ānanda and
drew near.
Having drawn near,
they exchanged polite greetings,
Having exchanged polite greetings
they took seats to one side,
Having taken seats to one side then,
they said this to Old Man Ānanda:
"It has been a long time, friend Ānanda
since we have heard Dhamma-talk
face-to-face with The Lucky Man.
We wish, friend Ānanda,
to hear Dhamma-talk
face-to-face with The Lucky Man."
So then Old Man Ānanda
together with those beggars,
went to Pārileyyaka,
the lucky sal willow, and
drew near The Lucky Man and
exchanged polite greetings.
Having exchanged polite greetings
they took seats to one side.
With them seated to one side then,
The Lucky Man
instructed
aroused
gladdened and
delighted them
with a talk on Dhamma.
Then, a little while later,
this train of thought
arose in the mind
of a certain beggar:
"How, I wonder,
can one,
without delay
come to know and see
the destruction of
the corrupting influences?"[1]
At that, The Lucky Man,
reading with his own heart
the heart of that beggar,
said this:
"I have, beggars,
thoroughly explained this Dhamma.[2]
I have thoroughly explained
The Four Settings-up of Mind.[3]
I have thoroughly explained
The Four Best Efforts.[4]
I have thoroughly explained
The Four Power-Paths.[5]
I have thoroughly explained
The Five Forces.[6]
I have thoroughly explained
The Five Powers.[7]
I have thoroughly explained
The Seven Dimensions of Awakening.[8]
I have thoroughly explained
The Aristocratic Multi-dimensional Highway.[9]
Thus I have
thoroughly explained
this Dhamma beggars.
And though I have thus
thoroughly explained
this Dhamma, beggars,
there remains this reflection
in the heart of a certain beggar:
'How, I wonder,
can one,
without delay
come to know and see
the destruction of
the corrupting influences?'
And how can one,
without delay
come to know and see
the destruction of
the corrupting influences?
Here, beggars,
the uneducated commoner
not seeing the aristocrats,
not wise to the Dhamma of the aristocrats,
not guided by the Dhamma of the aristocrats,
not seeing the real-man,
not wise to the Dhamma of the real-man,
not guided by the Dhamma of the real-man
sees form as his self.
That seeing, beggars,
is an own-making.
So of this own-making —
What is it tied to?
What is its origin?
What is its birth?
What produced it?
Born of blind contact, beggars,
affected by sense-experience,
in the uneducated commoner
there arises thirst.
From this comes own-making.
Thus, beggars,
that very own-making
is impermanent,
is own-made,
is a rebounding self-arising.
That very thirst
is impermanent,
is own-made,
is a rebounding self-arising.
That very sense experience
is impermanent,
is own-made,
is a rebounding self-arising.
That very contact
is impermanent,
is own-made,
is a rebounding self-arising.
That very blindness
is impermanent,
is own-made,
is a rebounding self-arising.
In this way then, beggars,
knowing,
thus seeing
the corrupting influences
can be destroyed without delay.
■
But if not seeing form as his self
then he might see his self as possessing form.
That seeing, beggars,
is an own-making.
So of this own-making —
What is it tied to?
What is its origin?
What is its birth?
What produced it?
Born of blind contact, beggars,
affected by sense-experience,
in the uneducated commoner
there arises thirst.
From this comes own-making.
Thus, beggars,
that very own-making
is impermanent,
is own-made,
is a rebounding self-arising.
That very thirst
is impermanent,
is own-made,
is a rebounding self-arising.
That very sense experience
is impermanent,
is own-made,
is a rebounding self-arising.
That very contact
is impermanent,
is own-made,
is a rebounding self-arising.
That very blindness
is impermanent,
is own-made,
is a rebounding self-arising.
In this way then, beggars,
knowing,
thus seeing
the corrupting influences
can be destroyed without delay.
■
But if not seeing form as his self
nor seeing his self as possessing form,
then he might see form as within his self.
That seeing, beggars,
is an own-making.
So of this own-making —
What is it tied to?
What is its origin?
What is its birth?
What produced it?
Born of blind contact, beggars,
affected by sense-experience,
in the uneducated commoner
there arises thirst.
From this comes own-making.
Thus, beggars,
that very own-making
is impermanent,
is own-made,
is a rebounding self-arising.
That very thirst
is impermanent,
is own-made,
is a rebounding self-arising.
That very sense experience
is impermanent,
is own-made,
is a rebounding self-arising.
That very contact
is impermanent,
is own-made,
is a rebounding self-arising.
That very blindness
is impermanent,
is own-made,
is a rebounding self-arising.
In this way then, beggars,
knowing,
thus seeing
the corrupting influences
can be destroyed without delay.
■
But if not seeing form as his self
nor seeing his self as possessing form,
nor seeing form as within his self,
he might see his self as within form.
That seeing, beggars,
is an own-making.
So of this own-making —
What is it tied to?
What is its origin?
What is its birth?
What produced it?
Born of blind contact, beggars,
affected by sense-experience,
in the uneducated commoner
there arises thirst.
From this comes own-making.
Thus, beggars,
that very own-making
is impermanent,
is own-made,
is a rebounding self-arising.
That very thirst
is impermanent,
is own-made,
is a rebounding self-arising.
That very sense experience
is impermanent,
is own-made,
is a rebounding self-arising.
That very contact
is impermanent,
is own-made,
is a rebounding self-arising.
That very blindness
is impermanent,
is own-made,
is a rebounding self-arising.
In this way then, beggars,
knowing,
thus seeing
the corrupting influences
can be destroyed without delay.
■
But if not seeing form as his self
nor seeing his self as possessing form,
nor seeing form as within his self,
nor seeing his self as within form,
he might see his self as sense-experience, or
he might see his self as possessing sense-experience, or
he might see sense-experience as within his self, or
he might see his self as within sense-experience, or,
he might see his self as perception, or
he might see his self as possessing perception, or
he might see perception as within his self, or
he might see his self as within perception, or,
he might see his self as own-making, or
he might see his self as possessing own-making, or
he might see own-making as within his self, or
he might see his self as within own-making, or,
he might see his self as consciousness, or
he might see his self as possessing consciousness, or
he might see consciousness as within his self, or
he might see his self as within consciousness.
That seeing, beggars,
is an own-making.
So of this own-making —
What is it tied to?
What is its origin?
What is its birth?
What produced it?
Born of blind contact, beggars,
affected by sense-experience,
in the uneducated commoner
there arises thirst.
From this comes own-making.
Thus, beggars,
that very own-making
is impermanent,
is own-made,
is a rebounding self-arising.
That very thirst
is impermanent,
is own-made,
is a rebounding self-arising.
That very sense experience
is impermanent,
is own-made,
is a rebounding self-arising.
That very contact
is impermanent,
is own-made,
is a rebounding self-arising.
That very blindness
is impermanent,
is own-made,
is a rebounding self-arising.
In this way then, beggars,
knowing,
thus seeing
the corrupting influences
can be destroyed without delay.
■
But if not seeing form as his self
nor seeing his self as possessing form,
nor seeing form as within his self,
nor seeing his self as within form,
nor seeing his self as sense-experience,
nor seeing his self as possessing sense-experience,
nor seeing sense-experience as within his self,
nor seeing his self as within sense-experience,
nor seeing his self as perception,
nor seeing his self as possessing perception,
nor seeing perception as within his self,
nor seeing his self as within perception,
nor seeing his self as own-making,
nor seeing his self as possessing own-making,
nor seeing own-making as within his self,
nor seeing his self as within own-making,
nor seeing see his self as consciousness,
nor seeing his self as possessing consciousness,
nor seeing consciousness as within his self,
nor seeing his self as within consciousness,
He might have this view:
'That which is the world,
that is the self,
after passing away
it will become
unchanging
enduring
eternal
a thing not subject to
the round-and-round.'
That eternalist view, beggars,
is an own-making.
So of this own-making —
What is it tied to?
What is its origin?
What is its birth?
What produced it?
Born of blind contact, beggars,
affected by sense-experience,
in the uneducated commoner
there arises thirst.
From this comes own-making.
Thus, beggars,
that very own-making
is impermanent,
is own-made,
is a rebounding self-arising.
That very thirst
is impermanent,
is own-made,
is a rebounding self-arising.
That very sense experience
is impermanent,
is own-made,
is a rebounding self-arising.
That very contact
is impermanent,
is own-made,
is a rebounding self-arising.
That very blindness
is impermanent,
is own-made,
is a rebounding self-arising.
In this way then, beggars,
knowing,
thus seeing
the corrupting influences
can be destroyed without delay.
■
Or if not seeing form as his self
nor seeing his self as possessing form,
nor seeing form as within his self,
nor seeing his self as within form,
nor seeing his self as sense-experiencer
nor seeing his self as possessing sense-experience,
nor seeing sense-experience as within his self,
nor seeing his self as within sense-experience,
nor seeing his self as perception,
nor seeing his self as possessing perception,
nor seeing perception as within his self,
nor seeing his self as within perception,
nor seeing his self as own-making,
nor seeing his self as possessing own-making,
nor seeing own-making as within his self,
nor seeing his self as within own-making,
nor seeing see his self as consciousness,
nor seeing his self as possessing consciousness,
nor seeing consciousness as within his self,
nor seeing his self as within consciousness,
nor having the view:
'That which is the world,
that is the self,
after passing away
it will become
unchanging
enduring
eternal
a thing not subject to
the round-and-round.'
He might have this view:
'Maybe I was not,
nor was there being me,
nor becoming,
nor becoming me.'
That annihilationist view, beggars,
is an own-making.
So of this own-making —
What is it tied to?
What is its origin?
What is its birth?
What produced it?
Born of blind contact, beggars,
affected by sense-experience,
in the uneducated commoner
there arises thirst.
From this comes own-making.
Thus, beggars,
that very own-making
is impermanent,
is own-made,
is a rebounding self-arising.
That very thirst
is impermanent,
is own-made,
is a rebounding self-arising.
That very sense experience
is impermanent,
is own-made,
is a rebounding self-arising.
That very contact
is impermanent,
is own-made,
is a rebounding self-arising.
That very blindness
is impermanent,
is own-made,
is a rebounding self-arising.
In this way then, beggars,
knowing,
thus seeing
the corrupting influences
can be destroyed without delay.
■
Or if not seeing form as his self
nor seeing his self as possessing form,
nor seeing form as within his self,
nor seeing his self as within form,
nor seeing his self as sense-experience,
nor seeing his self as possessing sense-experience,
nor seeing sense-experience as within his self,
nor seeing his self as within sense-experience,
nor seeing his self as perception,
nor seeing his self as possessing perception,
nor seeing perception as within his self,
nor seeing his self as within perception,
nor seeing his self as own-making,
nor seeing his self as possessing own-making,
nor seeing own-making as within his self,
nor seeing his self as within own-making,
nor seeing see his self as consciousness,
nor seeing his self as possessing consciousness,
nor seeing consciousness as within his self,
nor seeing his self as within consciousness,
nor having the view:
'That which is the world,
that is the self,
after passing away
it will become
unchanging
enduring
eternal
a thing not subject to the round-and-round.'
nor having the view:
'Maybe I was not,
nor was there being me,
nor becoming,
nor becoming me.'
But he has uncertainty,
doubt and wavering,
concerning the goal of
true Dhamma.
That uncertainty,
doubt and wavering,
concerning the goal of
true Dhamma, beggars,
is an own-making.
So of this own-making —
What is it tied to?
What is its origin?
What is its birth?
What produced it?
Born of blind contact, beggars,
affected by sense-experience,
in the uneducated commoner
there arises thirst.
From this comes own-making.
Thus, beggars,
that very own-making
is impermanent,
is own-made,
is a rebounding self-arising.
That very thirst
is impermanent,
is own-made,
is a rebounding self-arising.
That very sense experience
is impermanent,
is own-made,
is a rebounding self-arising.
That very contact
is impermanent,
is own-made,
is a rebounding self-arising.
That very blindness
is impermanent,
is own-made,
is a rebounding self-arising.
In this way then, beggars,
knowing,
thus seeing
the corrupting influences
can be destroyed without delay."
[1] Āsavas. The Corrupting Influences, The Cankers, The Effluents, The Taints. [1] Seeking sense pleasure; [2] seeking existence; and [3] blindness. Sometimes with 'Opinions' ('diṭṭhi') as a fourth: The highest-level, or 'most-generalized' terms for that which must be got rid of to realize Nibbāna, or the other way around the things that bind one to the world and rebirth. When 'diṭṭhi' is included it is sometimes translated as 'erroneous views', but all views are to be abandoned by the Arahant.
[2] Nibbāna and the methods for attaining such.
[3] Cattāri Satipaṭṭhāna. The training practice for one who would organize his mind such that living in a [1] body, in [2] sense experience, in [3] mental states, and in the [4] Dhamma, he sees bodies, sense experiences, mental states, and the Dhamma, as they really are, seeing how they come to be, seeing how they burn out, living above it all, without carelessness, insightful and calmed down, overcoming any hunger and thirst that may appear, downbound to nothing at all in the world.
[4] Cattāro samma-p-padhānā. Making an effort, setting forth energy to:
restrain bad conditions that have arisen,
refrain from bad conditions that have not yet arisen,
retain good conditions that have arisen,
obtain good conditions that have not yet arisen.
For bad conditions think of conditions involving lust for sense pleasures; furthering existence; and blindness; for good conditions think of conditions that do not involve lust for sense pleasures; furthering existence; and blindness.
[5] Cattāri Iddhipādā. [1] Intent, [2] energy, [3] heart, [4] remembrance.
He begets the powerpath consisting of effort-upon-effort at own-making intent-serenity;
he begets the powerpath consisting of effort-upon-effort at own-making energy-serenity;
he begets the powerpath consisting of effort-upon-effort at own-making whole-heartedness-serenity;
he begets the powerpath consisting of effort-upon-effort at own-making remembrance-serenity.
[6] Indriyāni. The indriyāni are the forces in nature of sight, etc.; the balani are the abilities of an individual to use those forces, i.e., powers. See next. And SN 5.48.43 for a simile that shows how the indriyāni and the balani can be seen in one way as the same and in another way as different. There are several categories of Indriya, in this case the five are: the forces of [1] faith, [2] energy, [3] mind, [4] serenity, and [5] insight. See also, for more on this: Indriya Saṃyutta.
[7] Balani. The Powers of [1] faith, [2] energy, [3] mind, [4] serenity, and [5] insight.
[8] Satta Sambojjhangā. The dimension of awakening that is [1] mind, based on solitude, dispassion, and ending and culminates in letting go of ideas of self;
the dimension of awakening that is [2] Dhamma research, based on solitude, dispassion, and ending and culminates in letting go of ideas of self;
the dimension of awakening that is [3] energy, based on solitude, dispassion, and ending and culminates in letting go of ideas of self;
the dimension of awakening that is [4] enthusiasm, based on solitude, dispassion, and ending and culminates in letting go of ideas of self;
the dimension of awakening that is [5] impassivity, based on solitude, dispassion, and ending and culminates in letting go of ideas of self;
the dimension of awakening that is [6] serenity, based on solitude, dispassion, and ending and culminates in letting go of ideas of self;
the dimension of awakening that is [7] detachment, based on solitude, dispassion, and ending and culminates in letting go of ideas of self.
[9] Ariyo Aṭṭhaṇgiko Magga.
[1] Sammā Diṭṭhi: Consummate view:
This is pain.
The origin of this pain is thirst.
The ending of this pain is the ending of thirst.
The walk-to-walk to the ending of this pain is the Aristocratic Multi-Dimensional High Way:
consummate view, consummate principles, consummate talk, consummate works, consummate lifestyle, consummate self-control, consummate mind, consummate serenity, consummate vision, consummate detachment.
[2] Sammā Sankappa: Consummate Principles: let it go, inflict no mental harm, inflict no physical pain.
[3] Sammā Vaca: Consummate Talk: let go of lies, malicious speech, gossip, slander, harsh speech.
[4] Sammā Kammanta: Consummate Works: abstain from intentional taking of life, theft, giving up ethical conduct in the pursuit of pleasure; in one's commerce, mantras, or acts of thought, speech, or body.
[5] Sammā Ajiva: Consummate Lifestyle: consummate Lifestyle is the style or process of living in accordance with this system. Identifying an element of one's lifestyle that is clearly seen by one's self as low, harmful, detrimental to one's self or others one abandons it, lets it go, drops it, renounces it, restrains it, eradicates it.
[6] Sammā Vayama: Consummate Self-control, restrain low conditions that are present in this visible thing, refrain from low conditions that are not yet present in this visible thing, retain high conditions that are present in this visible thing, and obtain high conditions that are not yet present in this visible thing.
[7] Sammā Sati: Consummate Mind: Live in a body, in sense experience, mental states, and in the Dhamma, seeing bodies, sense experience, mental states, and the Dhamma, as they really are, seeing how they come to be, seeing how they burn out, living above it all, without carelessness, insightful and calmed down, overcoming any hunger and thirst that may appear, downbound to nothing at all in the world.
[8] Sammā Samādhi: Consummate Serenity: get high on the appreciation of the peace and calm of solitude, get high on getting high, get high with ease, on the sweet sensations of ease, get high off the all round, clean clear through, bright shiny, radiance of detachment.
