At Pālileyyaka
Pālileyyaka Sutta (SN 22:81)
I have heard that on one occasion the Blessed One was staying near Kosambī at Ghosita’s monastery. Then in the early morning, having adjusted his lower robes and taking his bowl & outer robe, he went into Kosambī for alms. Having gone for alms in Kosambī, after the meal, returning from his alms round, he set his own lodging in order and—without calling his attendant or informing the Saṅgha of monks—set out wandering, alone & without a companion.
Then, not long after the Blessed One had left, a certain monk went to Ven. Ānanda and on arrival said to him, “Just now, my friend Ānanda, the Blessed One set his own lodging in order and—without calling his attendant or informing the Saṅgha 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 Saṅgha 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 Pālileyyaka. There he stayed at the root of the Auspicious Sal Tree.
Then a large number of monks went to Ven. Ānanda 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. Ānanda, “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. Ānanda went with those monks to where the Blessed One was staying in Pālileyyaka, at the root of the Auspicious Sal Tree, and on arrival, after bowing down to him, sat 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 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 establishings of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for 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 effluents?’
“Well then—knowing in what way, seeing in what way, does one without delay put an end to 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 people 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 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 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 effluents.”
See also: AN 10:92
