English
Just as the Blessed One formerly favored the Sangha of monks, even so now may he favor the Sangha of monks.” The Blessed One consented by his silence. Then Brahmā Sahampati, knowing the Blessed One’s consent, having saluted the Blessed One and circumambulated him clockwise, vanished right there. Then the Blessed One, having risen from seclusion in the evening, approached the Nigrodha Park; having approached, he sat down on the seat prepared. Having sat down, the Blessed One performed such a feat of psychic power that those monks, in groups of one or two, with a look of eagerness, would approach him. And those monks, in groups of one or two, with a look of eagerness, approached the Blessed One; having approached, they saluted the Blessed One and sat down to one side. To those monks seated to one side, the Blessed One said this: “This, monks, is the lowest of livelihoods, that is, alms-gathering. This, monks, is a curse in the world: ‘You wander for alms, bowl in hand.’ Yet, monks, sons of good families undertake this, being intent on a goal, because of a goal; not because they are afraid of the king, not because they are afraid of robbers, not because they are in debt, not because they are afraid, not because they are deprived of livelihood; but rather, ‘We are afflicted by birth, by old age, by death, by sorrows, lamentations, pains, displeasures, and despairs; afflicted by suffering, overcome by suffering. Perhaps an end to this entire mass of suffering might be discerned.’ “Thus, monks, this son of good family has gone forth. He is covetous, intensely lustful for sensual pleasures, with a mind full of ill-will, with corrupted intentions, forgetful, not comprehending, not concentrated, with a wandering mind, with uncontrolled faculties. Just as, monks, a funeral pyre, burning at both ends, and soiled in the middle with excrement, is of no use as firewood in the village, nor of any use as firewood in the forest. So too, monks, I say this person is like that, deprived of the enjoyments of a householder, and not fulfilling the purpose of a recluse. These three, monks, are unwholesome thoughts: sensual desire, ill-will, and harmfulness. And these three unwholesome thoughts, monks, where do they cease without remainder? For one who dwells with a mind well-established in the four foundations of mindfulness, or who develops the signless concentration. To the extent, monks, that it is enough to develop the signless concentration. The signless concentration, monks, when developed and cultivated, is of great fruit and great benefit. These two, monks, are views: the view of existence, and the view of non-existence. Therein, monks, a well-instructed noble disciple reflects thus: 'Is there anything in the world that I might cling to without being blameworthy?' He understands thus: 'Indeed, there is nothing in the world that I might cling to without being blameworthy. For if I were to cling to form, I would cling; if to feeling... if to perception... if to volitional formations... if to consciousness, I would cling. For me, with clinging as condition, there would be becoming; with becoming as condition, there would be birth; with birth as condition, old age and death, sorrow, lamentation, pain, grief, and despair would arise. Thus would be the origin of this entire mass of suffering.' 'What do you think, monks, is form permanent or impermanent?' 'Impermanent, venerable sir.' 'And that which is impermanent, is it suffering or happiness?' 'Suffering, venerable sir.' 'And that which is impermanent, suffering, subject to change, is it fit to regard it thus: 'This is mine, this I am, “This is my self”?’ “No, venerable sir.” “Feeling… Perception… Formations… Consciousness… and so on… Therefore, bhikkhus, seeing thus… he understands: ‘There is no further state of being.’” The Eighth. 9. The Pālileyya Sutta 81. At one time the Blessed One was dwelling in Kosambī, at Ghosita’s Park. Then the Blessed One, in the morning, having put on his undergarment, and taking his bowl and robe, entered Kosambī for alms. Having walked for alms in Kosambī, and after his meal, having returned from his alms round, he himself put his lodging in order, and taking his bowl and robe, without informing his attendants, without taking leave of the community of bhikkhus, alone, without a second, he set out on a journey. Then a certain bhikkhu, not long after the Blessed One had departed, approached the venerable Ānanda; having approached, he said to the venerable Ānanda: “Friend Ānanda, the Blessed One, having himself put his lodging in order, and taking his bowl and robe, without informing his attendants, without taking leave of the community of bhikkhus, alone, without a second, has set out on a journey.” “Friend, when the Blessed One, having himself put his lodging in order, and taking his bowl and robe, without informing his attendants, without taking leave of the community of bhikkhus, alone, without a second, sets out on a journey, the Blessed One wishes to dwell alone at that time; the Blessed One should not be followed by anyone at that time.” Then the Blessed One, wandering by stages, arrived at Pālileyyaka. There, indeed, the Blessed One was dwelling in Pālileyyaka, at the root of a beautiful sal tree. Then many bhikkhus approached the venerable Ānanda; having approached, they exchanged greetings with the venerable Ānanda. Having concluded their courteous and memorable talk, they sat down to one side. Seated to one side, those bhikkhus said to the venerable Ānanda: “Friend Ānanda, it has been a long time since we heard a Dhamma talk directly from the Blessed One; we wish, friend Ānanda, to hear a Dhamma talk directly from the Blessed One.” Then indeed, the venerable Ānanda, together with those monks, approached the Blessed One at the Bhaddasāla tree root in Pālileyyaka. Having approached, he bowed to the Blessed One and sat down to one side. As those monks were sitting to one side, the Blessed One instructed, encouraged, inspired, and gladdened them with a Dhamma talk. Now at that time, a certain monk had this thought arise in his mind: "How indeed, by knowing what, by seeing what, does the destruction of the taints occur immediately?" Then indeed, the Blessed One, knowing with his mind the mental thought of that monk, addressed the monks: "The Dhamma has been taught by me, monks, with analysis. The four foundations of mindfulness have been taught with analysis. The four right exertions have been taught with analysis. The four bases of psychic power have been taught with analysis. The five faculties have been taught with analysis. The five powers have been taught with analysis. The seven factors of awakening have been taught with analysis. The Noble Eightfold Path has been taught with analysis. Thus, monks, the Dhamma has been taught by me with analysis. Even though the Dhamma has been taught by me, monks, with analysis in this way, still, a certain monk here had this thought arise in his mind: 'How indeed, by knowing what, by seeing what, does the destruction of the taints occur immediately?'" "And how, monks, by knowing what, by seeing what, does the destruction of the taints occur immediately? Here, monks, the uninstructed ordinary person, not seeing the noble ones, not skilled in the Dhamma of the noble ones, not trained in the Dhamma of the noble ones, not seeing the true men, not skilled in the Dhamma of the true men, not trained in the Dhamma of the true men, regards form as self. Now that, monks, that regarding, is a volitional formation. And that volitional formation, what is its source? What is its origin? What is its birth? What is its coming-to-be? For the uninstructed ordinary person, monks, who is touched by feeling born of contact with ignorance, craving arises; from that, that volitional formation is born. Thus, monks, that volitional formation too is impermanent, conditioned, dependently originated." That craving too is impermanent, conditioned, dependently arisen. That feeling too is impermanent, conditioned, dependently arisen. That contact too is impermanent, conditioned, dependently arisen. That ignorance too is impermanent, conditioned, dependently arisen. Thus, bhikkhus, for one who knows and sees thus, the destruction of the taints immediately follows. He does not indeed regard form as self; but he regards the self as possessing form. That regarding, bhikkhus, is a formation. And what is the source, what is the origin, what is the birth, what is the arising of that formation? For an untaught ordinary person, bhikkhus, touched by feeling born of contact with ignorance, craving arises; from that, that formation is born. Thus, bhikkhus, that formation too is impermanent, conditioned, dependently arisen. That craving too is impermanent, conditioned, dependently arisen. That feeling too is impermanent, conditioned, dependently arisen. That contact too is impermanent, conditioned, dependently arisen. That ignorance too is impermanent, conditioned, dependently arisen. Thus, bhikkhus, for one who knows and sees thus, the destruction of the taints immediately follows. He does not indeed regard form as self, nor the self as possessing form; but he regards form as being in the self. That regarding, bhikkhus, is a formation. And what is the source, what is the origin, what is the birth, what is the arising of that formation? For an untaught ordinary person, bhikkhus, touched by feeling born of contact with ignorance, craving arises; from that, that formation is born. Thus, bhikkhus, that formation too is impermanent, conditioned, dependently arisen. That craving too is impermanent, conditioned, dependently arisen. That feeling too is impermanent, conditioned, dependently arisen. That contact too is impermanent, conditioned, dependently arisen. That ignorance too is impermanent, conditioned, dependently arisen. Thus, bhikkhus, for one who knows and sees thus, the destruction of the taints immediately follows.