At Pṅlileyyaka Pṅlileyyaka Sutta (SN 22:81) · 莲华归心开放中文佛学资料库

- suttas - - evening talks - short morning talks - lectures - guided meditations - talk collections - other themes - chants - - - - à¹à¸à¸¢ - Franā§ais - Espaā±ol - - Portuguāªs - Ð ÑÑÑÐºÐ¸Ð¹ - - - Ð£ÐºÑÐ°ÑÐ½ÑÑÐºÐ° Submit Search - Home - Suttas - SN - SN 22:81 At Pṅlileyyaka ## Browse Suttas Go to Saṃyutta Nikṅya index SN index ## At Pṅlileyyaka Pṅlileyyaka Sutta Â (SNÂ 22:81) I have heard that on one occasion the Blessed One was staying near Kosambī at Ghositaâs 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 Saṃgha of monks—set out wandering, alone & without a companion. Then, not long after the Blessed One had left, a certain monk went to Ven. ṅnanda and on arrival said to him, "Just now, my friend ṅnanda, the Blessed One set his own lodging in order and—without calling his attendant or informing the Saṃgha 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 Saṃgha 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 Pṅlileyyaka. There he stayed at the root of the Auspicious Sal Tree. Then a large number of monks went to Ven. ṅnanda 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. ṅnanda, "It has been a long time since we heard a Dhamma talk in the Blessed Oneâs presence. We want to hear a Dhamma talk in the Blessed Oneâs presence." Then Ven. ṅnanda went with those monks to where the Blessed One was staying in Pṅlileyyaka, 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 monkâs 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: ), # Right single quote ('â', Now I wonder—knowing in what way, seeing in what way, does one without delay put an end to effluents?â "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 cravingâ¦ That feelingâ¦ That contactâ¦ 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 doesnât assume form to be the self, but he assumes the self as possessing formâ¦ form as in the selfâ¦ self as in formâ¦ or feeling to be the selfâ¦ the self as possessing feelingâ¦ feeling as in the selfâ¦ self as in feelingâ¦ or perception to be the selfâ¦ the self as possessing perceptionâ¦ perception as in the selfâ¦ self as in perceptionâ¦ or fabrications to be the selfâ¦ the self as possessing fabricationsâ¦ fabrications as in the selfâ¦ self as in fabricationsâ¦ or consciousness to be the selfâ¦ the self as possessing consciousnessâ¦ consciousness as in the selfâ¦ 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 cravingâ¦ That feelingâ¦ Tha